Commentary on Daniel, book of Daniel · Chapter 3

Commentary on Daniel · book of Daniel · Chapter 3

p. 19Chap. 3. The Texte.

1KYng Nebuchadnezer made an Image of gold. The height therof was lx. cubites, and the breadth therof vj. cubites, and he ſet it vp in the playne of Dura in the prouince of Babel.

NEbuchadnezer, after that hee had profeſſed the God of Iſrael to be the true God, doth fall agayne to this foule Idolatry: wherein after the cuſtome of the Idolaters hee vttereth his owne pryde and ambition. Wherein God would hauehave his wicked hart to be made manifeſt. Who might hauehave bene thought by hys former confeſſion to hauehave bene wholly chaūged: but by this it appeareth that in his fayreſt ſhew of wordes he remained wicked. And as this is the maner of all ſuperſtitious perſons, when they pretend their Religiō and thinke that they ſerue their God, yet will they be ſeene and prayſed of the world: ſo many tymes they will mixe policie with their Religion, to bryng men into an vniformitie. And theſe two thinges are heare manifeſt. His Idole is ſo coſtly and great that his fame muſt nedes ſpred, and he ſtraitly chargeth all nations both Iewes and Gentiles vppon payne of death to ioyne in this Idolatry.

Thus for policie he will ſtabliſh one Religion in all the nations that were vnderunder hym, leſt by the mixture of the Iewes that were ſtiffe in theyr religion, or by any other people any tumult might ariſe, and by ſuch tumult any ſhakyng or diminiſhyng of his dominion. Thus do many Princes when they publiſh lawes for Religion, rather regarde their owne quietnes and commoditie, then what God requireth by his word. And this bold temeritie hath bene amongeſt them from the begynnyng, that ſometymes they would make new Gods, ſometyme they would appoynt GOD a law how he ſhould be worſhypped: but they would rarely or neuer ſubiect them ſelues onelyonly & wholly to the word of God. Whereby their madnes is manifeſt, that whiles they pretend to worſhyp God they ſet them ſelues aboue God, and worſhyp their owne fantaſie and folie. They thinke it is not for their Princely dignitie to be in obedience vnderunder God, or to ſet forth his word ſimply, but they wil hauehave their procedynges to bée of more authoritie: and puttyng in the name of the Kyng or the Quéene, they thinke the matter is preiudicate and ſufficient, that GOD may be worſhipped none other wayes then it pleaſeth them and as they hauehave decréed by their authoritie. And in ſuch commaundementes we may ſée that al thoſe which depend onelyonly of their fathers and antiquitie, are eaſily ouercome to chaunge their Religion, and they onelyonly are able to ſtād faſt agaynſt ſuch thunderyng threatnynges of Princes, which hauehave their conſciences grounded vponupon Gods holy word.

And this is to be noted, that the king doth not cōmaunde any to profeſſe with their mouthes that this is a GOD or that it hath any diuinitie, but hee onelyonly requireth the outward geſture. Whereby we may ſée that they are worthely condemned of Idolatry that do the outward geſture, be it for feare or fauour, either that they do diſſemble ſuch a matter, as many do amōgeſt the Papiſtes and in other places. We muſt worſhyp God in ſpirite and truth, and alſo with outward profeſſion,Ioh. 4.23.John 4:23 not onelyonly to exerciſe our ſelues in the p. 20worſhyp of God, but alſo to offer our ſelues wholly vntounto hym & that we may be holy both in body and ſoule,1. Cor. 7.24. 1. Theſ. 5.23.1 Cor 7:241 Thess 5:23 as Paul admoniſheth vsus. And by the pronenes of this people to Idolatry we hauehave cauſe to conſider our corrupt inclination, how eaſily at the commaundement of authoritie we may bee ouerthrowen. Which ought to admoniſh vsus that we labour to know Gods word and to reteine our ſelues with in the boundes therof, neuer to ſhrinke therefrom, what ſo euer commaundement come to the contrary, and though an hundreth deathes ſhould folow it.

¶ The Prayer.

GRaunt almighty God, becauſe we wander alwayes ſo miſerably in our owne cogitations, that if we do attēpt to worſhip thee at any time by our own phantaſies, we do nothyng els but prophane and pollute the true and pure worſhip of thy maieſty: agayne we are ſo eaſily drawne away to wicked ſuperſtitions as may be: Graūt therfore that we may remaine in the pure obedience of thy word, & that we neuer turne this way nor that way therefrom: And furniſh thou vsus we beſech thee, with the inuincible ſtrēgth of thy ſpirit, that we neuer geue place to any terrors or manaces of men, but that we may remaine in the reuerence of thy name to the end: and how ſoeuer the world do rage after their deuiliſh errors, that yet we neuer faile frō the right way, but cōtinue in the right courſe vntounto the which thou calleſt vsus, whiles our race beyng ended wee may come to that bleſſed reſt which is layd vp for vsus in the heauens, through Ieſus Chriſt our Lord.

2 Then Nebuchadnezer the king ſent forth to gather together the nobles, the princes, and the dukes, the iudges, the receiuers, the counſellers, the officers, and all the gouerners of the prouinces, that they ſhould come to the dedication of the image which Nebuchadnezer y^e king had ſet vp.

3 So the nobles, Princes, and Dukes, the Iudges, the Receiuers, the Counſellers, the Officers, and all the Gouerners of the Prouinces were aſſembled vntounto the dedicatyng of the Image that Nebuchadnezer the kyng had ſet vp: and they ſtode before the Image, which Nebuchadnezer had ſet vp.

4 Then an herald cryed aloud: Be it knowne to you, o people, nations, and langages,

5 That when ye heare the ſound of the cornet, trumpet, harpe, ſackebut, pſalteries, dulcimer, and all inſtrumentes of muſicke, ye fall downe and worſhip the golden image which Nebuchadnezer the king hath ſet vp.

6 And who ſo euer falleth not downe and worſhippeth, ſhall the ſame houre be caſt into the mideſt of an hote fiery fornace.

7 Therefore aſſone as all the people heard the ſound of the cornet, trumpet, harpe, ſackebut, pſalterie, & all inſtrumentes of muſicke, all the people nations, and languages fell downe and worſhypped the golden Image, that Nebuchadnezer the kyng had ſet vp.

8 By reaſon whereof at that ſame tyme came men of the Chaldeans and greuouſly accuſed the Iewes.

Although their purpoſe is not heare expreſſed that accuſed Sadrach Meſach and Abednego, yet of the end by probable coniecture we do gather that this was done of a ſet purpoſe when the kyng ſet vp the golden Image. For we do ſée how they were obſerued and marked amongeſt ſo great a multitude. And (as was ſayd before) it ſemeth that p. 21Nebuchadnezer dyd folow the commune policie of kyngs. For though they preſumptuouſly deſpiſe God, yet do they arme them ſelues with Religion to eſtabliſh their power, and for this purpoſe onelyonly do they diſſemble ſome kynde of Religion, to containe the people in obedience. Whereas then the Iewes were mixed with the Chaldees and Aſsirians, the kynges policie was to preuent all controuerſies, and therefore doth he ſet vp this Image in a famous place, that it might bee a proufe and a triall whether the Iewes would ioyne them ſelues to the rites of the Babilonians. And this place may miniſter ſome probable coniecture that the kyng was moued hereunto by his counſellers, becauſe they were not well content that ſtraunge men of an other nation ſhould be head officers of Babylon, who yet were but as ſlaues: for by the law of armes they were taken priſoners.

Wherefore ſeyng the Chaldees grudged at this, their malice & enuy moued them to geue the kyng this counſell. For els how commeth it to paſſe that they ſo ſodainly perceiue that the Iewes, namely Sadrach, Meſach, and Abednego do no worſhip nor reuerence to the Image: Surely it appeareth that they dyd as it were lye in wayt to eſpy what the Iewes would do, and thereby may we gather that they imagined this crafty accuſation at the firſt when as they counſelled the kyng to make this Image. And that with clamor and tumult they do accuſe the Iewes, hereby do we perceiue that their mindes were full of enuy and hatred. It might be ſayd, that they were ſtyrred with zele, as ſuperſtitious men would hauehave all other bound to their madnes, as alſo cruelty foloweth ſuch fooliſh zele alwayes: but here it is euident that enuy onelyonly caryed away the Chaldees with ſuch clamors to accuſe the Iewes. And it is vncertaine whether they ſpeake of the whole nation, that is to ſay, of all the exiles generally, or of theſe thrée onelyonly. This is probable and lykely, that they dyd reſtrayne their accuſation to theſe thrée. For if theſe thrée had bene brought down, they would eaſily hauehave conquered the reſt. For few would hauehave bene found ſo conſtant amongeſt all the people. It is very lyke therfore that theſe outrageous cryers do aſſayle thoſe whō they compted moſt bold & conſtant: and ſo labour to bryng them down from that hygh dignitie, in the which they could not abide to behold them.

Here may it bee demaunded why they ſpared Daniel, when it is not lyke that hee would diſſemble any thyng at all when the kyng commaunded the Image to be worſhypped which he had ſet vp. It may be that they abſteined frō Daniel for a tyme, whom they knew to be in the kynges fauour: & that they dyd accuſe theſe thrée which might more eaſily and with leſſe labour be oppreſſed. I ſuppoſe that this craft moued them that they dyd not name Daniel together with theſe thrée, leſt peraduenture the fauour that he was in ſhould mitigate the kynges wrath. Now foloweth the forme of their accuſation.

O King, Liue thou for euer. That was their common ſalutation. It is added afterward: Thou O king, for vehemency, as though they ſhould ſay: thou of thy kyngly maieſty haſt made a decree, that who ſo euer ſhould heare the voyce of the Trumpet, Harpe, Pipe, and other inſtrumentes of muſike, hee ſhould fall downe before the golden Image, and who ſo euer refuſed thys, ſhould be caſt into the fornace of flaming fire. But here are Iewes whom thou haſt ſet ouer the charge of the prouince of Babylon. This they put to in deſpite, to charge them with ingratitude, that they being brought to ſo great honor by the king ſhould deſpiſe the kinges commaundement, and intice others by theyr enſample to like diſobedience. We ſée therfore that this was ſpoken to amplify the crime, that the king had ſet them ouer the prouince of Babylon, & they did not worſhip the golden Image neither honor his Gods.

We ſée that the Chaldees in all this accuſatiō hauehave onelyonly this reſpect, to condemne Shadrah, Meſhach, and Abednego of this crime onelyonly, that they did not obey the kinges commaundemement. For they doo not diſpute of theyr religion, becauſe that was not profitable for them, to call into p. 22queſtion whether the Gods that they worſhipped were worthy ſuch worſhip or no. Therefore they paſſe with ſilence that thing which they thinke not to be expedient, and they lay faſt holde of this darte: that the kinges maieſty is contemned, becauſe theſe thrée do not worſhip the Image which the king by his decrée had commaunded.

Here agayne doo we ſée that ſuperſticious perſons doo not apply theyr minde nor care to ſearch out the true or right worſhip of God: but caſting of this care, they follow onelyonly theyr fooliſhe boldenes and theyr owne luſt. Wherefore ſeing ſuch fooliſhe temeritie is ſet foorth vntounto vsus by the holy ghoſt, as it were in a glaſſe, let vsus learne that our religion and worſhipping of God can not be allowed by God, vnleſſe it be grounded of the worde of God: and that in this poynt therefore the authoritie of men is nothing to be regarded. For except we be aſſured that the religion which we follow doth pleaſe God, what ſo euer by mans authoritie can be brought to the confirmation thereof, it is weake and nothing woorthe.

Forthermore, ſeing we ſée theſe holy men charged with the crime of vnthankefulnes and alſo of rebellion, there is no cauſe why we ſhoulde thinke much to ſuffer the ſame at thys day. Thoſe that falſely accuſe vsus, do lay rebellion to our charge, becauſe (forſooth) that we deſpiſe the decrées of princes which would binde vsus to their errors and blindnes. But as we ſhall ſée afterwarde, we hauehave an eaſy and ready defence: yet muſt we ſuffer this reproch for a while before the worlde, as though we were ſtubburne and rebellious: And though the wicked do charge vsus with ingratitude and a thouſand reproches moe, yet muſt we beare theyr ſclaunders paciently for a ſeaſon, whiles the Lord come with hys brightnes and glory to mayntayne our innocency.

13 Then Nebuchadnyzer in his anger & wrath commaunded that they ſhould bring Shadrach, Meſhach, and Abednego. So theſe men were brought before the King.

14 And Nebuchadnezer ſpake and ſayd vntounto them, what diſorder? Will not you, Shadrach, Meſhach, and Abednegoſerue my god, nor worſhip the golden image that I hauehave ſet vp?

15 Now therefore are ye ready, when ye heare the ſound of the Cornet, Trumpet, Harpe, Sackbut, Pſalterie, and Dulcimer, and all inſtrumēts of muſicke, to fall downe and worſhip the image which I hauehave made? for if ye worſhip it not, ye ſhalbe caſt immediatly into the mideſt of an hote fiery fornace: for who is that God that can deliuer you out of my handes?

This hyſtory doth euidently declare vntounto vsus, that Princes in diſſembling ſome Religion hauehave onelyonly regard to their owne authoritie, that they may the better thruſt in them ſelues into the place of the Gods. For this is a monſtrous matter, that kyng Nebuchadnezer doth here bragge agaynſt all the Gods, as though there were no power in heauen, but that which he alloweth. What God (ſayth he) can deliuer you out of my hand? And why then dyd be worſhyp any other God? For this cauſe verely, to hold the people in with ſome bridle, and ſo to eſtabliſh his tyranny: not that he had any care of holynes in his hart. Daniel doth declare that the kyng was angry at the begynnyng. For nothyng is more greuous to kynges then to ſée their authoritie deſpiſed. They wilbe obeyed in all thinges, though their commaundementes be moſt wicked.

Yet the kyng ſemeth afterward to temper hym ſelfe whē he aſketh Sadrach, Meſach, and Abednego, if they be not ready to worſhyp his God and that Image of gold. When therfore he ſpeaketh vntounto them doubtfully and doth yet propound vntounto them frée choyce, there is ſome moderation in theſe wordes. For it ſemeth that he will not charge them p. 23with any crime, ſo that they will ſuffer them ſelues to bée turned afterward. But in the meane ſeaſon the rage breaketh out vnderunder this deceaueable ſhew of moderation, for he addeth ſtraight wayes: Vnles ye obey, behold ye ſhalbe caſt into the fornace of burnyng fire: And at y^e length he breaketh forth into that curſed ſacriledge and horrible blaſphemy, that there is no God which can deliuer thoſe holy men out of his handes.

We ſée therfore in the perſon of Nebuchadnezer, with what pride Princes do ſwell and are puffed vp, euen where they pretend ſome zele of Religiō, becauſe they are not touched with any true reuerēce of the true God, but will hauehave what ſoeuer they commaunde, to be receiued of all men: and ſo (as I hauehave ſayd) they do rather thruſt them ſelues into Gods place, then ſtudy to worſhip God a right or to maintayne his glory. To the ſame end tende the wordes which he vſeth ſaying, that he hath ſet vp the Image that he made. As though he ſhould ſay: it is not now lawfull for you to conſult whether the Image ought to be worſhypped or no, for my commaundement ought to be ſufficient vntounto you. I hauehave ſet vp this Image, not without conſultatiō and reaſon, therfore it were your duety ſimply to obey vntounto me

We ſée therfore how he chalengeth moſt high authoritie euen in the makyng of a God. For he doth not here treate of politike matters, but he will hauehave this Image worſhypped as God, becauſe he hath decréed ſo, becauſe he hath publiſhed his law. And we muſt alway remember (as I hauehave touched) that this example of pride is ſet forth before vsus that we may know how we ought to attempt nothyng raſhly in Religion, but that we muſt heare God ſpeake, ſo that we depend of his word and authoritie: for if we ſticke vntounto men there wilbe no end of errours.

Although therfore that Princes be proude and ragyng, yet muſt we kéepe this rule, that nothyng pleaſeth God but that which he hath commaunded in his word, and that the begynnyng of true Religion is the obediēce which we geue to God alone. As concernyng the blaſphemy, it doth declare that which I hauehave ſpoken more playnely, that is to ſay, how ſoeuer they pretend Religion, yet they deſpiſe all the power of God, and they hauehave none other thyng in their harts but to ſet forth their authoritie, and therfore they borow the name of God that they may be the more honored. Howbeit in the meane tyme if it were profitable to chaunge theyr Gods a hundreth tymes eueryevery day, they would not care to do it.

Therfore is Religion for the moſt part but a pretence to earthly Princes, and no true reuerence of God is in their hartes, as in this prophane kyng is euident. For who is that God, ſayth he? He excepteth no God. If a man aunſwere that he ſpeaketh by compariſon becauſe he would defend the glory of his God that he worſhypped: yet when hée belcheth forth this blaſphemy agaynſt all Gods, ſurely his arrogancy is intolerable, yea it was a deuiliſh fury which droue him ſo farre. Now let vsus come to the chief point, where Daniel declareth with how great conſtancy Sadrach Meſach and Abednego were endued.

16 Sadrach, Meſach, and Abednego aunſwered and ſayd to the kyng: O Nebuchadnezer, we are not carefull to aunſwere thee in this matter.

17 Behold, our God whom we ſerue, is able to deliuer vsus from the hoate fiery fornace, and hee will deliuer vsus out of thy hand, O kyng.

18 But if not, be it knowne to thee O king, that we will not ſerue thy Gods, nor worſhyp the golden Image which thou haſt ſet vp.

This is the chief thyng to be conſidered in this hyſtory, that theſe three holy men dyd remaine conſtant in the feare of God, though they dyd know moſt preſent daunger of death to hang ouer their heades. Wherefore when death was ſet before their eyes, they turned not backe from their right courſe, but they ſet more by the glory of God, then p. 24by their owne life, yea then by an hundreth lyues, if it had bene nedefull to hauehave beſtowed ſo many, and that had bene graunted vntounto them. Daniel doth not rehearſe all their wordes, but gathereth a brief ſumme onelyonly: in y^e which yet that inuincible power of the holy ghoſt wherewith they were indued, doth playnely appeare.

Surely this was an horrible threatnyng when the kyng ſayd: If ye be not ready to fall downe before the Image at the blast of the trumpet, ye ſhall the ſame houre bee caſt into the firy fornace. When the kyng thundered after this maner, they might be ſhaken as mē. For we know how deare life is vntounto vsus, & how the feare of death ſmiteth all our ſenſes. But Daniel rehearſeth all theſe circumſtances, that we may know that there is more ſtrength in the ſeruauntes of God when they are led with his ſpirite, thē that they ſhould geue place to any threatninges, or fall downe for any terror.

They aunſwere the kyng that there nedeth no long conſultation. For in that they ſay that they are not carefull, they ſignifie by this word that the matter is determined: as that worthy ſaying of Cyprian is reported by Auguſtine. Whē the Courtiours did counſell him that he ſhould regard hys lyfe (for the Emperour dyd agaynſt his will iudge hym to torment,) whē flatterers dyd thus vrge him of eueryevery ſide to ſaue his life by deniall of Religion, he aūſwered: In a matter that is holy or of Religiō, there nedeth no deliberation. So do theſe holy men ſay: We care not, that is, we neuer enter into conſultation or deliberation what is expedient, what is profitable. No, this is already concluded, that we by no meanes will bee drawne from the pure worſhyp of God. If thou read it [we ought not to aunſwere thee] it will be almoſt the ſame ſenſe. For they declare that the feare of death is in vayne ſet before them: for they are vtterly determined and their hartes ſettled, not to ſwarue one ſtraw bread from the true and lawfull worſhip of God.

And here they do vſe two reaſons to reiect that which the kyng propounded. They ſay that God hath power and ſtrength enough to deliuer thē: Agayne though they ſhould dye, yet that they do not ſo much eſteme lyfe that they will deny God to prolong it. Therfore they declare them ſelues to be ready to dye if the kyng will ſo rigorouſly vrge them to worſhyp the Image.

This place is worthy to be noted. For firſt this aūſwere is to be learned, that when men are about to bryng vsus to deny God, we muſt ſhut our eares, and take no farther aduiſement. For euen then begyn we to do great iniury vntounto God, when we diſpute whether we may decline from hys pure worſhip or no, what ſo euer cauſe may therunto moue vsus. And would to God this were well knowne to all men, that the glory of God doth excell and ſurmount all thinges, that all muſt be brought law when the diminiſhyng or obſcuryng therof is intended.

But this craft beguileth many now a dayes, that they thinke it lawful to way, as it were in balance, whether it be better for a tyme to turne from the true worſhyp of God, when any profite doth offer it ſelfe of the other ſide: as we do ſée at this day ſuch diſſemblers, of whom the world is full, to hauehave their colours to cloke their wickednes, when either they worſhyp the Idoles with the wicked, or els they deny either priuely or openly the true Religion. O what is to be done, the man that is in any office will ſay? I ſée how much good I can do if I diſſemble a little and do not ſhew my ſelfe what I am: for this playnes would not onelyonly hurte me priuately but all others. If the kyng hauehave none that may ſometymes pacifie his anger, the wicked thereby ſhalbe vnbridled and hauehave their will and libertie to driue hym vntounto all cruelty. It is better therfore that ſome kéepe a meane and ſo hearken and lye in wayte what the wicked do, and ſo though they can not do it openly, yet by ſome ſecret practiſes they may turne away the daunger from the heades of the godly.

When they obiect theſe Argumentes, they thinke that God is aūſwered: As though Sadrach, Meſach, and Abednego could not hauehave pretēded the ſame, or as though it had not come into their mindes thus to ſay: behold we are now p. 25armed with ſome authoritie to helpe our brethrē, and what a barbarous crueltie will be executed amongeſt them, if the open enemyes of Religion come into our place: for, as much as lyeth in them, they will doſtroy and roote out of the earth our nation and all memory of true Religion? Is it not better then that we for a tyme gyue place vntounto tyranny and to this cruell commaundement of the kyng, then to leaue our place deſtitute, which ſtraight wayes ſhall be occupyed with outrageous enemyes, who will vtterly ouercome our miſerable nation, which is to much oppreſſed already? I ſay, they might hauehave gathered all theſe clokes and colours to excuſe their infidelitie, if for the auoydyng of daunger they had knéeled before that golden Image: but they do not ſo. Therfore (as I hauehave already ſayd) thē hath God his due and true honor, when his worſhip is determined with out all doubtyng, and that we are fully perſuaded in this, that nothyng ought to be ſo deare vntounto vsus, that we may thinke it lawfull to ſwarue, though neuer ſo litle, from that profeſſion which hée commaundeth and requireth in hys word.

To be ſhort, here is that ſecuritie which ought to confirme the true worſhyppers of GOD, ſet agaynſt all the craftes and croked counſailes which they inuēt that do loſe the cauſe of lyfe for the louelove of lyfe, as the Poet ſayth. For wherfore do we liue but to ſerue to the glory of God? This cauſe why we lyue, do we loſe for the louelove of lyfe, when we beyng ouer carefull to lyue in the world, do not regarde the end of our lyfe. So then doth Daniel ſet forth the ſimplicity which the children of God muſt nedes folow, agaynſt all the ſubtill reaſons which the diſſemblers inuent, to couer their wickednes with ſome coulor. Therfore we are not carefull. Wherefore? Becauſe we know aſſuredly that the glory of God is more worth then a thouſand lyues, or what ſoeuer the ſenſe of the fleſh can miniſter vntounto vsus. Then where this magnanimitie ſhall take place, all doubtfull wranglyng ſhall vaniſh away, & they which are called into daunger for the teſtimony of the truth, ſhal not weary them ſelues with vayne reaſons. For (as I hauehave ſaid) their eares ſhalbe ſhut vp agaynſt all theſe alurementes of Sathan.

And when they do adde: That God is able to ſaue them, and if he will not, yet that they are ready to dye, they declare what ſhould erect and lift vp our mindes aboue all temptations, euen that our lyfe is precious vntounto God, and that he can deliuer vsus if he will. Seyng then we hauehave ſuccour enough in God, let vsus not thinke that there is any better way to ſaue our lyfe then to geue our ſelues wholly vntounto his protection and defence and ſo caſt vponupon hym all our cares.

Agayne, in the ſecond member this is to be noted, that if God will ſet forth hys glory by our death, this is a lawfull ſacrifice which we muſt offer vntounto hym, and that true holynes can hauehave no force in vsus vnles our lyues be in our hands, that is to ſay, except our lyues be alwayes prepared for ſacrifice.

The Prayer.

GRaunt almighty God, that wheras we ſee the wicked to be caryed with ſo great rage after their fond and filthy imaginations, and that they are ſo puffed vp with ſo great pride and arrogancy: that we may learne true humilitie and ſo ſubiect our ſelues vntounto thee, that we may depend wholly of thy mouth, and that we enterpriſe nothyng without thy warrant: And when we hauehave learned what worſhyp pleaſeth thee, that we may conſtantly continue in the ſame vntounto the end, and neither by any perils, neither by any threatnynges or cruelty to be moued away from our ſtabilitie, neither that we be led out of the way at any tyme: but perſeueryng in the obediēce of thy word, thou mayeſt allow our endeuour and ſeruice and ſo knowledge vsus for thy children, that we once may be gathered into that euerlaſting heritage which thou haſt prepared for all the members of thy ſonne Chriſt. So be it.

We hauehave noted the conſtancy of Sadrach, Meſach, and p. 26Abednego grounded vppon theſe two reaſons, that they were ſurely perſuaded that GOD was the keper of theyr lyfe, and that they ſhould be deliuered by his power frō preſent death, if it were ſo profitable: Secondly, becauſe they had determined with them ſelues that they would dye boldly and without feare, if God would hauehave ſuch a ſacrifice offered vntounto hym. And that which Daniel ſpeaketh of theſe thrée men, perteineth vntounto vsus all. Therfore may we gather hereby a generall doctrine when daunger commeth vntounto vsus for the teſtimony of the truth, that we learne firſt to lay vp our lyfe in the hand of God: ſecondly that we be ready to dye boldly and without feare.

As concernyng the firſt, experience teacheth vsus that many fayle from God and from the profeſſion of theyr fayth, becauſe they can not ſtand ſure in this point, that God is ſtrong enough to deliuer them. It is true that this is ſpoken of all men, that God hath a care ouer vsus: Agayne, that our lyfe is in his hand: but ſcarcely the hundreth man hath this firmely and certainly faſtened in his hart: for eueryevery one ſearcheth a way and meane to ſaue his lyfe, as though there were no power in God. Therefore he at the length hath rightly profited in the word of the Lord, which hath learned that his lyfe is cared for of GOD, and alſo that hée hath helpe and defence ſufficiently in him. For he that is gone thus farre, may ſafely enter into daūger an hundreth tymes, for he will not doubt to folow whether ſoeuer God calleth. For this one thyng doth deliuer hym from all feare and care, that God can take hys ſeruauntes out of a thouſand deathes, as it is ſayd in this Pſalme:Pſal. 68.23Ps 68:23 In hys hand are the iſhues of death. For death ſemeth to cōſume all things: but God deliuereth out of that deuouryng gulfe whom he pleaſeth. So this perſuaſion ſhall ſuffice vsus to a ſtable and inuincible conſtancy.

But it is neceſſary that they which caſt their whole care of their lyfe and ſafety vponupon God, hauehave a cleare conſcience, that they doubt nothyng but that they mayntaine a good cauſe. And this is alſo expreſſed in theſe wordes, when Sadrach, Meſach, and Abednego do ſay: Behold our God whō we worſhyp. When they alledge the worſhyp of God, they teſtifie that they hauehave a ſure grounde, and that they do nothyng raſhly: that they are the worſhyppers of the true God, and that they labour for the defence of Religion. For this is the difference betwixt the Martyrs and mad men, which oft tymes are iuſtly puniſhed for their madnes, becauſe they are about to peruert all thynges. For we ſée very many to be driuen with theyr owne rage, and if ſuch be put to death, they are not to be nombred amongeſt Gods Martyrs. For the cauſe maketh the Martyr, as Auguſtine ſaith, not the puniſhment. Wherefore there is no ſmall force in theſe wordes, when theſe thrée men do affirme that they worſhyp God: for by this they do glory that they do not raſhly enter into the daunger that ſtandeth before them, but for the true worſhyp of God.

Now come we to the ſecond. If God will not deliuer vsus frō death, know thou O king, that we will not worſhyp thy Gods. I ſayd firſt of all, that our lyfe muſt be committed wholly vntounto God before we can be prepared conſtantly to vndertake any great daunger, and that the deſire of this earthly and and tranſitory lyfe ought not to hynder nor hold vsus from a frée and plaine profeſſion of the truth: for the glory of God ought to be more precious vntounto vsus then a hundreth lyues. Wherefore we can not be witneſſes of God, vnles we lay downe the deſire of this life, or at the leaſt preferre Gods glory before it. In the meane ſeaſon it is to be noted, that this can not be done except the hope of a better lyfe do rauiſh vsus vntounto it. For where y^e promiſe of the eternall inheritaunce is not faſtened in our harts, we cā neuer be drawne away frō the world. For naturally we couet to be, and that affection can not be drawne frō vsus except faith get the maſtery, as Paul ſayth: We would not be vnclothed, but would be clothed vponupon this mortalitie. Paul affirmeth that men naturally can not be brought willyngly to go out of the world, except (as is ſayd before) that fayth get the victory. But whē we vnderſtand that our inheritaunce is in y^e heauens & that p. 27we are ſtraungers in the earth, thē do we put of the deſire of this earthly lyfe, whereunto we are to much addicted.

Theſe two are the thynges then which do prepare the childrē of God vntounto Martyrdome, that they doubt nothyng to offer thē ſelues and theyr lyues into the handes of God for a ſacrifice, that is to ſay: if they be perſuaded that theyr lyfe is preſerued of God, and that he wilbe an aſſured deliuerer, if he ſée it to be expedient: Agayne when they clime vp aboue this world and aſpire vntounto the hope of that eternall and euerlaſtyng lyfe, & ſo be ready to forſake the world. And in their wordes a great magnanimitie may bée noted when they ſay: Be it knowen to thee, O king, that we worſhyp not thy Gods, neither the Image that thou hast erected: for here they accuſe the kyng after a ſorte, that he wilbe ſo arrogant to appoint Religion at his pleaſure. Thou haſt ſet vp an Image, but thine authoritie is to vsus of no valure, for we know that it is a fayned God whom thou wilt hauehave to bée worſhipped vnderunder this Image. But the God whom we worſhyp hath opened hym ſelfe vntounto vsus, and declared that he will not be worſhypped vnderunder any Image. We know that he is the maker of heauen and earth, and that he hath redemed our fathers forth of Aegypt, & that he would chaſten vsus whē he caſt vsus forth into this baniſhment. Becauſe therfore a ſure ſtabilitie of our faith is manifeſt vntounto vsus, we vtterly deſpiſe thy God & thy commaundemēt in this point.

19 Then was Nebuchadnezer full of rage, and the forme of his viſage was chaunged agaynſt Sadrach, Meſach, and Abednego: therfore hee charged and commaūded that they ſhould heate the fornace at once ſeuen tymes more then it was wont to be heat.

20 And hee charged the moſt valiant men of warre that were in his army, to binde Sadrach, Meſach, and Abednego, and to caſt thē into the hote fiery fornace.

At the firſt ſight God ſéemeth here to forſake hys ſeruantes becauſe he doth not openly helpe them. The kyng commaundeth them to be caſt into a fiery fornace: no helpe appeareth from the heauens. Wherfore this was a full and perfect triall of their fayth. They were now armed, as we did ſée before, to ſuffer all things. For they do not aunſwere ſo conſtantly onelyonly becauſe they truſted in the preſent helpe of God: but becauſe they were determined to dye, and a better life dyd ſo comfort their mindes, that they were content to loſe this preſent lyfe.

This was the cauſe that they were not afrayde for the terrible cōmaundement of the king, but they followed theyr courſe, euen to ſuffer death without all feare for the honor of God. For there remayned no thyrd thing, but eyther to chuſe to dye, or els to deny the worſhip of the true God. By the which example we are taught to premeditate this immortall life in our quiet ſtate, that if it ſo pleaſe God, we do not doubt to lay downe our liues for the teſtimony of the truth: for this is one cauſe why we are ſo fearefull. Agayne, when we doo come into preſent daunger, then doo we tremble and quake, becauſe whiles we are forth of danger we vaynely imagine to our ſelues a continuall ſecuritiy. So long therefore as God geueth vsus quietnes, we muſt apply our myndes to meditate the life to come, that the worlde may waxe vile vntounto vsus, and that we may be ready ſo oft as néede ſhalbe, to geue our bloude for the teſtimony of the truth. For this hiſtory is not ſet forth vntounto vsus, that we ſhould onelyonly commend and magnify the vertue and conſtancy of theſe thrée holy men, but it is ſet forth for vsus to imitate theyr conſtancy.

And concerning the king Nebuchadnezer, here Daniel agayne, as it were in a glaſſe, doth ſhew vntounto vsus the pride and arrogancy of kinges when theyr commaundementes are not obeyed. Surely a hart of yron ſhould hauehave bene mollified with this anſwere, that Shadrach, Meſhach, and Abednego did commit theyr liues vntounto God, and therfore could not for feare of death be drawn from theyr fayth. p. 28But he is filled with anger. Cōcerning this rage we ought to conſider what power Sathan hath ouer mē, whē he hath them in his clawes. They hauehave no moderation nor rule of themſelues, although at other times they make a fayre ſhew of vertue: As this king had many tokens of vertue, as we hauehave ſene before, but becauſe the deuill doth now ſtyr hym, there appeareth nothing in hym but crueltie and rage.

Forthermore, let vsus remember that our conſtancy doth pleaſe God, although it doo not ſhew forth the fruite therof before the world. For many vnderunder this colour ſpare themſelues to liue in their pleaſures, becauſe they thinke it a raſhnes to offer themſelues to death when there appeareth no profit. And many excuſe themſelues vnderunder this pretence, that they ſtriue no more for the glory of God, becauſe they ſhould loſe their labour, and theyr death ſhould be fruitles. But we doo heare Chriſt pronoūce this to be a pleaſant ſacrifice vntounto God,Mat. 5.11.10.32. Mar. 8.38.Matt 5:11Matt 5:10Matt 5:32Mark 8:38 when we offer our liues for the teſtimony of the heauenly doctrine, although the generation before whom we teſtify the name of God, be crooked & adultrous, yea though it waxe the more ſtubbern at our conſtācy. And ſuch an example is here ſet forth vntounto vsus in theſe thrée holy perſons. For how ſo euer Nebuchadnezer waxed more & more outragious with their bolde confeſſion, yet did that playne confeſſion pleaſe God, and they did not repent it, although they did ſée no ſuch fruit of theyr conſtancy as they deſired. And the prophet doth expreſſe the circumſtance, to declare the kinges rage: that he commaundid the fornace to be made ſeuenfolde hoater then it was wont, and chuſed of his ſtrongeſt men to caſt theſe into the fornace. But as it appeareth by the ſucceſſe, all this was done by the ſecret prouidence of God. For the deuill might els hauehave obſcured the miracle, if all doubtes had not bene remoued. But when the king commaundeth the fornace to be made ſeuenfolde hoater, and did chuſe out his ſtrongeſt men to doo the execution, God by deliuering his ſeruauntes tooke away all doubtfulnes, that the more light ſhould ſhine forth of that darkenes which Sathan thought to hauehave blinded men withall, the kinges policy and his power.

Thus God vſeth to diſapoynt the wicked, and the more witty that they be to obſcure Gods glory, the more doth God cauſe both his glory and his doctrine to ſhyne forth: Like as here, as it were in an image, Daniel doth paynt vntounto vsus, that the king Nebuchadnezer left nothing vndone, whiles that he would thus ſmite a terror vntounto all the Iewes with this cruell puniſhment: and yet atteyned he nothing with all his ſubtill fetches, but that the power of God and his fauour ſhould be more euidently opened towardes his ſeruaunte.

21 So theſe men were bounde in their coates, their hoſen, and their clokes, with their other garmentes, and caſt into the mideſt of the hote firy fornace.

22 And the kinges cōmaundement was ſtraite, that the fornace ſhould be exceeding hote, and ſo the flame of the fyre ſlew thoſe men that brought forth Shadrach, Meſach and Abednego.

23 And theſe three men, Shadrach, Meſhach, and Abednego, fell downe bounde in the mideſt of the hote fiery fornace.

Here Daniel declareth the miracle whereby God deliuered his ſeruauntes. Whereof there be two partes: One, that thoſe thrée men walked ſafe in the midſt of the fire: an other that the flame burnt vp the kinges Garde that caſt them into the fire. And the prophet doth diligently rehearſe the circumſtances, to ſet forth the power of God, as that the king gaue a ſtraite charge, and with ſo great anger cauſed the fornace to be heated, and that his ſtrong men were conſumed with y^e vtmoſt flame, where as they thrée walked in the coales in the fire and the flame. And this is as much as if the prophet had ſayd, that the fire had no force at all vponupon the holy ſeruauntes of God, and that the ſmoke had p. 29killed the kinges ſeruauntes. Therfore ſayth he that thoſe thrée did fall downe in the fire. Then ſurely they could not helpe themſelues nor finde any ſhift to eſcape. Further he ſayth, that they fell downe bound: wherfore naturally they ſhould at y^e firſt brunt hauehave bene choked and ſmothered, and afterward hauehave bene conſumed: yet doo they remayne ſafe and walke vp and downe loſe in the fornace. We ſée then that the power of God is ſo euident, that the diuell coulde darken it with no lyes. And that the vtmoſt flame doth deuourethe kinges Garde, of the other part God doth approue this to be his worke. And this is the end of the hiſtory, that theſe thrée men were preſerued miraculouſly and aboue their hope.

Now, by this example we may learne that there is nothing better nor more ſafe for vsus, then to make God the kéeper and defender of our life. Yet may we not preciſely looke alwayes to be defended and deliuered from all perill: For we doo ſée both theſe thinges to be in the harts of theſe thrée holy men: firſt to hope for deliueraunce if God ſée it good: ſecondly that they doubted not to dye with out feare, if it ſo pleaſed God. Howbeit this muſt we gather of this preſent hiſtory, that there is helpe enough for vsus in God, if he will prolong our life. And we know that our life is deare vntounto him. Therefore let vsus leaue it vntounto his pleaſure, either to deliuer vsus from y^e preſēt perill, or to take vsus to a better life, as he thinketh beſt. For in Peter we hauehave both theſe examples. Peter was deliuered forth of priſon when as a litle after he muſt dye. Then God declared that he had a care ouer the life of his ſeruaunt. Afterward Peter dyed: then was there no miracle. Why ſo? becauſe Peter had accompliſhed the end of his vocation. Thus the Lord as oft as is expedient, will ſhew his power to preſerue vsus: but if he will hauehave vsus go vntounto death, let vsus ſurely thinke that there is no better thing for vsus then to dye, and that it is hurtfull vntounto vsus to go about to prolong our life any longer.

24 Then Nebuchadnezer the king was aſtonied and roſe vp in haſt, and ſpake, and ſayd vntounto his counſellers: did not we caſt three men bound into the mideſt of the fire? Who anſwered and ſayd vntounto the king: It is true, o king.

Daniel doth declare that the power of God was manifeſt to the heathen men, both to the king himſelfe and to his courtyers, who had conſpired vntounto the death of theſe holy perſons. He ſayth therefore that the king trembled at this mſracle: like as God many times compelleth the wicked to acknowledge his power. How ſo euer they do amaſe themſelues and harden all their ſenſes, yet will they nill they, they are compelled to féele Gods power. Daniel declareth that this came to paſſe to king Nebuchadnezer. He trembled therefore and did ariſe haſtely and ſpake vntounto hys counſellers, ſaying: HaueHave wee not caſt three men bounde into the fornace? And they anſwered, it is ſo. Where it is no doubt, but that both Nebuchadnezer was compelled by Gods ſecret inſpiration thus to demaunde, and they alſo thus to confeſſe. For Nebuchadnezer might hauehave come ſtreight way to the fornace, but God would wring this confeſſion out of his enemies mouthes, that they together with their king ſhould graunt, that Sadrach, Meſach, and Abednego were deliuered by no earthly meanes, but by a rare and meruelous power of God. Let vsus note therfore that the wicked were witneſſes of Gods power, not willingly, but becauſe God dyd put into the kinges mouth this queſtion, and alſo becauſe he did not ſuffer them to ſpeake any thing but the truth.

25 And he anſwered, and ſayd: Lo, I ſee foure men looſe, walking in the middes of the fire, and they hauehave no hurt, and the forme of the fourth is like the ſonne of God.

There is no doubt but that God ſent one of his Angels who by his preſence might comfort the mindes of theſe holy p. 30men that they ſhould not faynt: for this was a fearefull ſpectacle when they did ſée the fornace ſo flaming and them ſelues caſt therin. God therefore would thus comfort their carefulnes and mitigate their ſorow, when he ſendeth an Angell to be their companion. We know ſometimes that many Angells hauehave bene ſent for the comfort of one man,2. king. 6.15 Pſal. 91.11 34.8.Ps 91:11 as we reade of Elizeus. And this is a generall rule: He hath geuen his Angels charge ouer thee, that they may keepe thee in all thy wayes. Agayne: The Angels pitch their tentes round about thoſe that feare God. The which ſentences doo chiefely belong vntounto Chriſt, but they are extended to the whole body of the Church and to eueryevery member therof.

Wherefore God hath his armies in redines by whom he can preſerue his. And we reade ſometimes that one Angell is ſent to a whole nation. For God néedeth not his Angels when he vſeth their miniſtry, but he thus relieueth our infirmity. And when we doo not attribute vntounto hys power ſo much as we ſhould, he ſendeth his Angels to correct our doubtfulnes: as we hauehave ſayd, that there was one Angell geuen to theſe thrée men, whom Nebuchadnezer calleth the ſonne of God: not that he thought that he was Chriſt: but we know that that was commonly receaued among all people, that the Angels were called the ſonnes of God, becauſe there appeared in them a certayne diuinity. Therefore they did commonly call all the Angels the ſonnes of God. And according to this vſuall cuſtome Nebuchadnezer ſayth, that the fourth man was like the ſonne of God. For he coulde not know the onelyonly begotten ſonne of God, which was blinded with ſo many wicked errors, as we hauehave ſeene before.

Let this ſimplicity therfore ſuffice vsus, that king Nebuchadnezer doth ſpeake after the common maner, meaning that ſome one Angell was ſent vntounto theſe thrée men,Pſal. 89.7Ps 89:7 becauſe it was vſuall (as I hauehave ſayd) to call the Angels the ſonnes of God. The ſcripture ſpeaketh ſo, & God would neuer leaue the world ſo brutiſh but y^t he would hauehave ſome ſéede of true doctrine to remayne for a teſtimony agaynſt the wicked.

The Prayer.

GRaunt almighty God, ſeyng our lyfe is but a minute, yea it is nothing but vanitie and ſmoke: that we may learne to caſt all our cares vponupon thee, and ſo to depēd of of thee, that we doubt nothyng but thou wilt deliuer vsus from all perils that may come vntounto vsus, when it ſhalbe ſo profitable for vsus. Alſo graunt we beſeech thee, that we learne to deſpiſe and ſet nothyng by our lyfe for the teſtimony of thy glory, that ſo we may be ready to depart forth of this lyfe when thou wilt call vsus: and that the hope of the heauēly life may be ſo faſtened in our harts, that we may willyngly leaue the world, and that we may deſire withall our hart that bleſſed eternitie which thou haſt witneſſed by thy Goſpell to be layd vp for vsus in the heauens, which thine onelyonly begottē ſonne hath purchaſed for vsus with his bloud. Amen.

26 Thē the kyng Nebuchadnezer came nere to the mouth of the hote fiery fornace & ſpake, and ſayd: Sadrach, Meſach, and Abednego the ſeruauntes of the hygh God, go forth and come hether. Sadrach, Meſach, & Abednego came forth of the middes of the fire.

Here is deſcribed a ſodeine chaūge in a kyng no leſſe cruell thē proude. We hauehave ſene before how proudly he required that wicked worſhyp of the ſeruauntes of God, and when he did ſée that they dyd not obey his commaundemēt, how fierce he was agaynſt thē. And now Daniel declareth how ſoone hys pride was brought downe and his cruelty qualed. But it is to be noted, that the king was not ſo chaū ged that hee did caſt of wholly his old nature and maners. For when he was touched with this preſent miracle, hée did in déede geue glory vntounto God, but it was for a moment: he did not earneſtly repent. And ſuch examples are diligently to be noted: for many men by one fact will iudge of eueryevery p. 31man. Howbeit the moſt wicked contemners of God may for a tyme ſubmit them ſelues vntounto hym, and ſhall not diſſemble it in the ſight of men, but ſhal do it earneſtly: becauſe that GOD verely doth compell them thereunto with hys power: yet in y^e meane ſeaſon they kepe within their hartes both pride and cruelty. Such was the turnyng of kyng Nebuchadnezer. For he being amaſed with y^e miracle, could reſiſt God no longer: yet he was not conſtant in his conuerſion, as we ſhall ſée afterward.

Let vsus know therfore that the wicked which are not regenerate with the ſpirite of God, are driuen many times to worſhyp God: but this is onelyonly a particulare motion in thē, and the reſt of their lyfe doth not aunſwere vntounto it. But whē God reformeth his ſeruaunts, he alſo taketh in hand to gouerne them vntounto the end, and doth encorage them to perſeuerance, and confirmeth them with his ſpirite. Yet is it to be marked that the glory of God is ſet forth by this temporall and chaungeable conuerſion of the wicked, becauſe, will they nill they, they are compelled to geue place vntounto God for a tyme: wherby the greatnes of his power is knowen. God doth therfore cauſe that to ſerue to his glory which doth nothyng profite the reprobate, but rather turneth vntounto them to a greater iudgement. For Nebuchadnezer was leſſe to be excuſed after that he knowledged the God of Iſrael to be the moſt high and onelyonly God, and afterward ſtraight wayes returned to his ſuperſtitions.

Daniel ſayth that hee came neare to the mouth of the fornace, and that he ſaid: Sadrach, Meſach, and Abednego the ſeruauntes of the hie God, go forth and come hether. A little before he would hauehave had his Image worſhypped, and that to be counted the onelyonly God in heauen and in earth, onelyonly becauſe it was his pleaſure. For we ſée that he did chalenge ſo much to hym ſelfe that he would hauehave all Religion and worſhyp of God ſubiect to his luſt and pleaſure: but now as though he were a new man, he calleth Sadrach, Meſach, and Abednego the ſeruaūtes of the high God. What place then doth he put him ſelfe in and all the Chaldees? Verely that they do worſhyp fayned Gods and Idols, which they hauehave forged for them ſelues. But God dyd wryng out this word from the cruell and proud kyng: like as wicked men are compelled by tormentes to ſpeake that they would not.

Thus therfore doth Nebuchadnezer confeſſe the God of Iſrael to be the hye God, as though he had bene vpō the racke, but not willyngly neither of a well diſpoſed minde. He doth not diſſemble this before men (as I hauehave ſayd) but his minde was neither pure nor vpright, but onelyonly boyled out with a particular motiō: ſo that we may ſay that this was rather a violent then a voluntary motion.

After Daniel ſayth that his companions came forth of the middes of the fire. By the which wordes he confirmeth agayne this miracle. For God might hauehave quenched the fire of the fornace: but he would hauehave it burne in the ſight of all men, that thereby the power of this deliueraunce might be more euident. And by the way this is to be noted, that theſe thrée men walked in the fornace whiles the kyng commaū ded them to come forth: becauſe God had geuen them none other commaundement, They dyd ſée that they remayned ſafe and ſound in the middes of the fornace. They were cō tent with that preſent benefite of God, and they thought not them ſelues at libertie, whiles that by the kynges voyce they were called forth.Gen. 8.16.Gen 8:16 Like as when Noah was in y^e Arke he did ſée his health and life to lye as it were in the graue: therfore did he attempt nothyng whiles he was commaunded to go forth. Euen ſo ſayth Daniel, that his companions went not forth of the fornace whiles the kyng commaunded it. For then they vnderſtode that they pleaſed God, whē they had heard it at y^e kyngs mouth: not that he was a Prophet or a preacher, but becauſe they were caſt into the fornace by his commaundement: and ſo now when he calleth them out they know that the end is appointed of theyr torment, & ſo they come forth as it were from death vntounto life.

27 Then the nobles, Princes, and Dukes, and the Kyngs counſellers came together to ſee theſe p. 32men, becauſe the fire had no power ouer their bodyes, for not an heare of their head was burnt, neither were theyr coates chaunged, nor any ſmell of fire came vponupon them.

Daniel ſayth that the nobles, Princes, and Dukes, and the Kynges counſellers came together, meaning that they came to conſult of this great miracle, and when they had conſulted of this matter, hee ſayth that they came to behold that manifeſt ſigne of the incredible power of God. And he nombreth certaine partes, which do more clearely proue that theſe thrée were ſaued by none other meanes but by the ſingular benefite of God. For he ſayth that the fire had no power in their bodyes: agayne, that there was not one heare of their head burnt: thirdly that their garment was not chaunged: laſt of all that there was not any ſmell of fire vpō them. For he expreſſeth more by this word of ſmel, then if he had ſimply ſayd that the fire had not pearced thē. For it may be that the fire doth not conſume the body, and yet may burne it and ſcorch it, but when no ſmell of the fire did once come vponupon them, the miracle is moſt euidēt. This is the minde of the Prophet.

Finally hee ſheweth that this miraculous deliueraunce was manifeſt, becauſe theſe thrée come forth of the fornace, and the Princes, Dukes, & nobles were witneſſes of Gods power. And their teſtimony might be of more authoritie, then if all the Iewes had beholden this grace of God: for men would not hauehave beleued the Iewes. But when it is manifeſt that theſe are ſworne enemies to true Religion, ſurely they would gladly hauehave buried this miracle with ſilence if it had bene in their power. But God draweth them agaynſt their wils, and compelleth them to ſée it with their eyes, and afterward to confeſſe it, to put away all doubt for euer.

28 Nebuchadnezer ſpake and ſayd: Bleſſed is the God of Sadrach, Meſach, and Abednego, who hath ſent his Angell and deliuered his ſeruauntes that put their truſt in hym, and hauehave chaunged the kynges commaundement, and yelded their bodyes, rather then they would worſhyp or ſerue any God ſaue theyr owne God.

This is a rare confeſſion of a kyng: but it will appeare by proceſſe that he was caried with a ſodaine vehemency, and that there was no liuely roote of the feare of God in his hart. And I do repete this agayne that we may know, that true repentaunce doth not conſiſt in one worke or twaine, but in perſeuerance & continuance, as Paul ſayth: If you do lyue in the ſpirite, walke ye in the ſpirite. Where he requireth conſtancy of the faithfull,Gal. 5.25.Gal 5:25 that they may ſhew them ſelues to be truly regenerate by the ſpirite of God.

Nebuchadnezer therefore, as one rauiſhed in ſpirite, magnifieth the God of Iſrael: but in y^e meane time he mingleth his Idoles with the true God. So was there nothyng pure in his facte. Euē ſo y^e wicked whē they hauehave felt Gods power, they dare not go forward ſtubbornly agaynſt him: but they will pleaſe and pacifie him with ſome fayned repē tance: yet do they neuer put of their old corruption, as is plaine in Nebuchadnezer, that he was alway one, though God at the ſodaine cauſed him thus to confeſſe that the God of Sadrach was bleſſed.

But why calleth he him not his God? This might be excuſed if he had verely geuen him ſelfe to the God of Iſrael and caſt away all ſuperſtitiōs. Howbeit he doth not ſo, therfore was his confeſſion but feined: not that he went about to diſſemble with men to get their fauour, but he deceiued him ſelfe as hypocrites vſe to do. He pronounceth the God of Sadrach, Meſach, and Abednego to be bleſſed. If he had done this purely, he ſhould hauehave curſed all his Idols: For y^e glory of the true and onelyonly God can not be extolled & magnified, vnles all the Idols be brought to nought. For wherin ſtandeth the prayſe of God, but that he alone hauehave the p. 33preeminence? If any other God be ſet by him, then is hys Maieſtie darkened, as it were with cloudes. Hereby then may we gather that Nebuchadnezer was not touched with true repentance when he bleſſed the God of Iſrael.

He addeth: Which ſent his angell and deliuered his ſeruaūts. Here Daniel more plainely declareth that Nebuchadnezer was not cōuerted to receiue y^e God of Iſrael, & to worſhip him truely with a pure affection of his hart. Why ſo? For true holines is alway grounded in the knowledge of the true God, which requireth doctrine. Nebuchadnezer did know that the God of Iſrael was the hye God. Wherby? Verely by his power: for he had a ſpectacle ſet before his eyes which he could not contemne though he would. Thus then doth he graunt the God of Iſrael to be the hye God, taught by this miracle. But this is not ſufficient vntounto true holynes (as I hauehave admoniſhed) except alſo doctrine be ioyned vntounto it, yea & hauehave the chief partes. I do graūt very well that men are prepared vntounto faith by miracles: but if nothing ſaue bare miracles appeare, and no knowledge be ioyned out of the very word of God, it wilbe but a ſhadow of faith: as we hauehave here a moſt manifeſt example.

Let vsus know then that this was a particular fayth in king Nebuchadnezer. For he had all his minde bent vponupon the miracle, and beyng content with that ſpectacle, he did not inquire who was that God of Iſrael, or what his law did comprehend, neither yet was be carefull for the Mediator. Finally he neglected and deſpiſed the whole ſubſtaunce of true holines, and tooke hold vnaduiſedly but of one part onelyonly. This do we ſée dayly in many prophane men. For God many tymes doth humble them and cauſeth them to flye vntounto him for ſuccour: but in the meane ſeaſon they remaine wrapped in their owne wittes, and do not renounce their ſuperſtitions, neither regarde which is the true worſhip of God. For to approue our ſeruice vntounto God, this principle muſt be remembred,Ro. 14.23.Rom 14:23 that nothing doth pleaſe him which is not of faith: and that faith can not be conceaued by any miracle or by any ſenſe of diuine power, but that it muſt hauehave doctrine alſo. For miracles are of force onelyonly to prepare the minde or to confirme Religion: but of them ſelues they can not bryng men to the true worſhip of God.

And this is merueilous that this prophane kyng ſayth that an Angell was ſent from God, ſaue that it is euident in the prophane writers, that there was alway ſome thyng knowne of the angels. This was a certaine before conceiued perſuaſion of the angels: lyke as alſo amongeſt all people there is ſome taſt that there is a God. And where Daniel ſayd before that the fourth which was in the fornace was called the ſonne of God by the kyng of Babel, euē thē, as I hauehave ſayd, Nebuchadnezer profeſſed hymſelfe that he vnderſtode ſomething of the Angels: but now he ſpeaketh more plainly, that God hath ſent his Angell. And how the Angels do helpe the elect and the faythfull, I there touched briefly, and I do not vſe to ſtād long vponupon cōmon places. For thys place it is enough to note, that the wicked which neuer heard any thing of God or of true holines, did yet holde this principle, that God vſeth the miniſtery of his Angels to ſaue hys. And thys moued Nebuchadnezer to ſay, that an Angell was ſent from God to delyuer hys ſeruauntes.

Then he addeth: Which truſted in hym. Which is alſo to be noted, for it is added as y^e cauſe why theſe thrée were ſo meruelouſly deliuered: becauſe they put their truſt in God. And although Nebuchadnezer was but almoſt like a ſtock or a blocke concerning the doctrine of fayth: yet God would teach vsus by this ſtone or blocke, and make vsus aſhamed, and lay vntounto our charge the want of fayth, which cauſeth that we can not commit our liues to Gods will, and boldly vndertake all daungers whē néede requireth. For if we were fully perſwaded that God is the kéeper of our life, ſurely no manaces, no threatninges, no terrours, no nor finally any deathes could ſtoppe vsus from goyng forward in our office. But infidelitie and diſtruſt in God is the cauſe of our ſlouthfulnes: and ſo often as we turne forth of the way, ſo often as we defraude God of hys honor, ſo often as we faile traiterouſly, p. 34the want of our fayth doth vtter it ſelfe, and may, as it were, be palpably felt and ſéene.

Let vsus learne thē, if we wil hauehave our life defended with the hand of God, to geue our ſelues wholy vntounto him: for he wyll neuer deceaue vsus, if that we reſt in him. We do ſée that Sadrach, Meſach, and Abednego, were vncertaine of the end: yet this could not diminiſh nor abate their hope and confidence in God: for they vſed this Dilemna ſtanding of two partes: either God will deliuer vsus from the fiery fornace, or if we die he wyll ſaue vsus after a farre better ſorte, for he will gather vsus into hys kingdome. Although then they durſt not promiſe themſelues the thing that they knew not, yet they layd vp their liues in the hand and protection of God. Wherefore they are worthely commended by Nebuchadnezer, that they truſted in theyr God.

Afterward he ſayth: that they chaunged the kinges decree, that is to ſay, that they did not regard it, but rather did diſanull it, as hauing greater authoritie. For who ſo ſetleth hymſelf vpō God, he eaſely deſpiſeth all mortall mē, and all y^e glory & hautines in all y^e world. And this ſentence is worthy to be noted, that fayth is firſt layd for the foundation: thē y^e magnanimitie, boldnes, & conſtancy wherewith Sadrach, Meſach, and Abednego were endued: becauſe that whoſoeuer reſteth vponupon God, he can neuer be turned away from doyng his office, and though neuer ſo many daungers be offered, yet ſhall he be caried a loft thorow all, by the wynges of hys fayth. So that he which knoweth that God ſtandeth of his ſide, is aboue all the world, that he neyther is aſtoniſhed at the ſcepters and crownes of kings, nor feareth their power, but ouercommeth all hautines in the earth that ſhall ſtand againſt him, and will neuer turne backe from hys right courſe.

He ſayth afterward: that they gaue theyr bodyes, lest they ſhould worſhip any but theyr owne God. Many that boaſt thēſelues Chriſtians now a dayes would ouerthrow and diſalow that thing which thys wicked king is compelled to prayſe in theſe thrée perſons. For they do imagine that fayth cā be buried in the hart, and bring forth no fruit of confeſſion. There is no doubt but that God wyll hauehave al theſe thynges rehearſed by hys Prophet, that theyr craftines may be deteſtable vntounto vsus which would defraud God of his lawfull honor, and yet would, as it were, ſtoppe hys eyes that he ſhould not eſpy the iniury that is done vntounto hym. Such are vnworthy to be reproued by the wrod of God: and Nebuchadnezer is here ſet theyr mayſter, theyr correcter and theyr iudge.

Thys alſo muſt be noted, that Nebuchadnezer doth prayſe theſe thrée men becauſe they refuſed to worſhip any God but theyr owne God. And why then did he mingle his multitudes of God? for he departed not from hys errors to geue hymſelfe wholy to the God of Iſraell, and to embrace hys true worſhip. Why doth he prayſe that in others, which he himſelfe doth not folow? But this is a thyng ouer common. For we ſée that vertue is prayſed, and yet goeth coldly forward. For many thinke it ſufficient with theyr lyppes and toungs to do their office. Howbeit though Nebuchadnezer dyd ſéeme to hymſelfe to ſpeake earneſtly, yet dyd he not conſider hymſelf: and ſo thys tooke away the whole pretence of all excuſe: For he could not afterward pretend ignoraunce and error, when he wyth hys owne mouth had affirmed, that none other God was to be worſhipped.

Let them therefore now be aſhamed which will be called Chriſtians, vnles they be frée from all wicked ſuperſtitions, and conſecrate themſelues wholy vntounto God and retayne hys pure worſhip. Thys is alſo to be conſidered, that the kyng Nebuchadnezer did not ſimply prayſe the conſtancy of theſe thrée men, becauſe they do not worſhip eueryevery God: but alſo do acknowledge the God of Iſraell to be the true God. Whereupon it followeth that all other were fayned and mere vanity. But he ſpake thys wythout aduiſement, for God had not lyuely touched hys hart as he vſeth to worke in hys elect, whom he doth regenerate.

29 Therefore I make a decree, that eueryevery people, p. 35nation, and language, which ſpeake any blaſphemy agaynſt the God of Sadrach, Meſach, and Abednego, ſhalbe drawen in peeces and their houſes ſhalbe made a iakes becauſe there is no God that can deliuer after this ſorte.

Here Nebuchadnezer is puſhed further forward: for I muſt uſe thys worde, becauſe he doth not receaue y^e worſhip of the true God in hys hart to forſake his errors, as I hauehave ſayd. It is therefore as though God did thruſt hym forth by force to publiſh thys decrée. The decrée in déede of it ſelfe is commendable and Godly, but Nebuchadnezer was caryed wyth a blynde and ſuddayne motion, becauſe Godlines had taken no roote in hys hart. Therefore is he alway onelyonly beholding the miracle. So is hys fayth partilar, and alſo the feare of God in hym was fruitles. Why then doth Nebuchadnezer ſéeme to be a patrone of Gods glory? Verely becauſe he was afraid by y^e miracle. Wherefore beyng not otherwayſe moued, he could not be retayned in the reuerence of one God. Finally thys zeale that he pretendeth is nothyng els but a motion that eaſely vaniſheth. And thys is profitable to be noted. For we ſée many caried wyth a vehement zeale to ſet forth Gods glory, but becauſe they want knowledge and iudgement, thys can not be counted prayſe worthy. And many alſo do much more wickedly, as we ſée in Popery, where many proclamations of kynges and Princes flie abroad. If a man aſke thē what maketh them ſo hote and feruent that they ſpare not mans bloud? forſooth they pretēd a zeale of God: but it is a mere raging madnes where true knowledge doth not guide it. We muſt conſider therefore that no law can be made nor any decrée publiſhed of religion and of the worſhip of God, except the true knowledge of God confirme it, and be ſene in it. Nebuchadnezer verely in thys decrée had a good ground: but (as I hauehave ſayd) it was onelyonly a particular motion in hym. But they that wyll now bée counted Chriſtian Princes, do onelyonly rage vnderunder the pretence of a zeale, and ſo lyke cruell beaſtes do ſheed innocent bloud. Wherefore? Becauſe they do not diſcerne betwixt the true God and the Idols. But this ſhalbe touched afterward.

Nebuchadnezer doth extol the God of Iſrael. But how doth he know that he is the high God? Verely by one token of hys power onelyonly. But he deſpiſed that which was the principall: to vnderſtand by the law and the Prophetes who that God was and what was hys wyll. So do we ſée the glory of God to be maintayned but in one part only: and in the meane ſeaſon that which was the chife in hys worſhip and in true holynes, to be deſpiſed and left out. The puniſhment is great, that he ſhould be cut in péeces and hys his houſe made a Iakes which ſpeaketh blaſphemy againſt the God of Iſraell. Where we note, that ſeuerity is not to be condemned, where the true worſhip of God is maintayned euen wyth ſleit puniſhmētes. But we muſt be aſſured of a true iudgement in the cauſe. But of this alſo I wyll ſpeake afterward. As for that which followeth: that there is none other God which can deliuer after this maner, it doth confirme that which I touched before: that this king did not regard in hys decrée, eyther the law of God, or any other part of religion, but onelyonly that he was moued by this miracle, ſo that he neither could nor would ſuffer any thing to be ſpoken in reproch agaynſt the God of Iſraell. Wherfore thys onelyonly thyng is worthy blame in this decrée, that he doth not enquire nor ſearch who is that God, that he may be drawen by a ſure perſwaſion to publiſh the decrée.

30 Then the king promoted Sadrach, Meſach, and Abednego in the prouince of Babell.

Thys ſéemeth to be of ſmall importance, yet is it not written in vayne: but for thys purpoſe, that we may know that thys miracle was ratified through the whole prouince and countrey, when all the Chaldees did know that theſe thrée men were caſt into the fiery fornace, which afterward p. 36had agayne the kynges power and were reſtored to theyr former dignitie. Seyng thys was done, the power of God could not be vnknowen. For it was like as if God had ſent forth thrée preachers throughout the countrey, which ſhould proclaime in eueryevery place how meruelouſly God had deliuered thē frō death by hys ſingular benefite. Whereby alſo it myght be vnderſtand that all y^e Gods which were thē worſhipped in Chaldea were of no value, ſeyng that great God whoſe Image the kyng had ſet vp, was deſpiſed: and yet that thys cōſtancy was allowed of the true God which had deliuered hys ſeruauntes from death.

¶ The Prayer.

GRaunt almighty God, ſeyng thou art knowen vntounto vsus by the doctrine both of the law and the Goſpell, and doeſt vouchſafe dayly to open thy wyll familiarly vntounto vsus: that we may remayne ſtable and ſtedfaſt in the true obedience of that doctrine wherein perfect iuſtice is manifeſted vntounto vsus: and that we neuer be moued frō thy worſhip nor turned away from thy ſeruice: and whatſoeuer commeth vntounto vsus, that we may be ready rather to die a hundreth deathes, then to turne from the true profeſſion of thy religion, in the which we know that our ſaluation conſiſteth: that ſo we may glorifie thy name, that we may be partakers of that glory which is purchaſed vntounto vsus by the bloud of thyne only begotten Sonne. Amen.

¶ Chapt. 4. by true diuiſion, for here beginneth the preface to the proclamation.

131 Nebuchadnezer king, vntounto all people, nations, and languages that dwell in all the world, peace be multiplied vntounto you.

232 I thought it good to declare the ſignes and wonders that the hye God hath wrought toward me.

333 How great are his ſignes, and how mighty are his wonders: his kingdome is an euerlaſting kingdome, and his dominion is from generation to generation.

Daniel doth firſt ſpeake here in the kinges perſon: afterward he declareth what came to the king. But it may ſeme ſtrange that Daniel ſometimes bringeth in the king of Babylon ſpeaking, then ſpeaketh he in his owne perſon, and afterward bringeth in the king ſpeaking him ſelfe. Howbeit ſeing this varietie doth neither obſcure the ſenſe nor make it doubtfull, we ought not to be troubled therewith. The ſumme of this chapter is: Becauſe that Nebuchadnezer was playnly taught, that the only God of Iſraell was to be worſhipped, and he was compelled to confeſſe this for a ſpace, yet becauſe he departed not from hys ſuperſticions, yea and what ſo euer he had conceiued of the true God it reſted not in his hart, but vaniſhed away by and by: therefore is he worthely puniſhed like a beaſt for ſo great ingratitude. God would hauehave him to be more and more blinded, as he vſeth to doo with the reprobate, and ſometimes with the elect alſo. When they will runne from ſinne to ſinne, God lowſeth them the reyne till they caſt them ſelues down headlong. Afterward eyther he reacheth them his hand, or he draweth them backe with hys ſecret power, or bringeth them into order by hys rods and corrections and ſo humbleth them. Thus dyd he with the king of Babylon.

We will conſider the dreame afterward: but here we briefely note that the king was admoniſhed that he might perceiue in the end, that he had no excuſe of his ſtubbernes and contempt. God might worthely in déede hauehave ſtricken hym as ſoone as hee dyd ſée that he was not truely conuerted: but before God would puniſh hym ſo ſeuerely (as we ſhall ſée afterward) he would moniſh hym, to proue if there were any hope of repentance. And although he dyd ſéeme to receiue that thing with great modeſty that God p. 37declared by the dreame, and Daniel dyd interpretate vntounto hym, yet dyd he profeſſe with hys toung that which he had not in his hart. And thys thing is manifeſt, becauſe that where he ought to hauehave trembled, to hauehave bene carefull and to take héede vntounto him ſelfe, yet ceaſed he not from hys pride, but boaſted him ſelfe to be a king of kinges, & Babylon to be the quéene of all the world. Becauſe therefore he dyd ſpeake ſo proudly after he was admoniſhed by the prophet, we perceiue that the dreame dyd nothing profit hym. But God by this meanes would make hym more inexcuſable. Agayne, although no fruite therof did ſtraight wayes appeare, yet by long proceſſe of time, when God touched his hart he did know more playnely that this puniſhment was ſent vntounto him of God. Therefore was this dreame an entrey and as it were a preparatiue to repentance. And lyke as the ſéede ſemeth to putrify in the earth before it bring forth his fruite: ſo alſo ſometymes God worketh leyſurely, & cauſeth that his doctrine which ſemed vnprofitable a long time, becommeth at the length fruitefull and of force. Now come I to the wordes.

The preface of the decrée is: Nebuchadnezer the king to all people, nations and langages which dwell in all the world: that is, vnderunder his dominion. For he would not hauehave this vnderſtād of Scithia or Fraunce, or other farre countreys, but becauſe his dominion ſtretched farre and wide, he ſpake proudly: as we ſée the Romanes call theyr Rome the imperiall ſea of all the world, yet were they not lordes ouer all. Nebuchadnezer therefore doth here proudly ſet forth the largenes of his Monarchy, when he ſendeth forth his decrée to all people and nations vponupon the whole earth. Afterward he ioyneth this: I thought it good to declare the ſignes & wonders that the high God hath wrought toward me. There is no doubt, but that at length he perceiued that he was puniſhed for his ingratitude, becauſe that he had geuen glory vntounto the one and true God, onelyonly by toung and outward ſhew, and afterward fell agayne to his olde ſuperſtitions, yea he would neuer caſt them of at all. Therefore do we ſée that this king was oft chaſtiſed before he would take profit of Gods correction.

Let vsus not merueile then if God doo often ſmite vsus with his hand, for dayly experience doth try vsus to be ſlouthfull and very ſluggardes at Gods admonitions. When God therefore will bring vsus to repentance, he muſt of neceſſity beate vsus oftentimes, becauſe either we are nothing moued when we are chaſtiſed by his hand, or if that we doo ſeme for one time wakened, yet doo we returne agayne by and by to our olde ſinfull ſlumber. It is of neceſſitie therefore that the ſcourges be doubled. This do we ſée in this preſent hiſtory as in a glaſſe. How be it this was a ſingular benefit of God, that Nebuchadnezer did geue place at the length, after that God had chaſtiſed him many times. Yet know we not whether this confeſſion came forth of a true and vnfeyned repentance: I do leaue that in doubt. Yet I doo nothing doubt but that Daniel doth rehearſe this decrée, to declare that the king was in the end compelled to confeſſe the God of Iſraell to be y^e onelyonly God, and to publiſh the ſame to all people and nations vnderunder his dominion.

In the meane ceaſon this is to be noted, that this decrée of the king is prayſed by the ſpirite of God. For Daniell doth rehearſe it for none other purpoſe, but to declare the fruite of the conuerſion in the king. Wherefore thys is with out al controuerſy, that king Nebuchadnezer hath teſtified his repentance when he magnified the God of Iſraell before all the world, and appoynted a penalty for all them which ſpake blaſphemouſly agaynſt that God. Therfore is this place oft cited by Auguſtine agaynſt the Donatiſtes: Epiſt. 166. ad Donatiſtas.for they would hauehave bene ſuffered ſtill vnpuniſhed when they maliciouſly troubled the Church, when they corrupted the pure doctrine, yea when they tooke vponupon them to robbe like theues and rage like murtherers. For it was manifeſt that diuerſe were then murthered by them and others maymed. When theſe men liued ſo wickedly, yet would they hauehave their wickednes to go vnpuniſhed: & thys p. 38they helde for a principle, that no man ought to be puniſhed for holding a contrary religion.

For the which thing ſome at this day are to much bent to contention. It is euident what they ſéeke. For if a man marke them, they are wicked contemners of God, at the leaſt they would hauehave nothing to be certayne in religion. Therefore doo they labour to ouerthrow and, as much as in them lyeth, to deſtroy all the principles of religion. Therefore that they may poure forth theyr poyſon, they ſtriue thus ſtoutly for impunity & deny that heretikes and blaſphemers ought to be puniſhed. That impudent Caſtalio is one of them, and his felowes, and other ſuch like. Such were then the Donatiſtes. And therefore (as I hauehave ſayd) Auguſtine doth often times cite thys place, and declareth that it is ſhamefull ſlackenes when Chriſtian princes doo not by puniſhing the heretikes and blaſphemers, maintayne Gods glory: conſidering that Nebuchadnezer which was neuer truely conuerted, yet by a certayne ſecret inſtigation publiſhed this decree. How ſo euer it is, it is euident enohgh to ſuch as are modeſt and voyd of contention, that this decree of Nebuchadnezer is commended by the teſtimony of the ſpirite. If it be ſo, it foloweth conſequently that it is the duety of kinges to defend Gods true worſhip, & to puniſh ſeuerely prophane contemners, who labour either to make nothing of true religiō, or adulterate and corrupt the true doctrine with their errors, and ſo diſſipate the vnity of fayth and trouble the concord of the Church. This is playne by the text of the prophet.

Nebuchadnezer ſayth firſt: It is good for me to declare the ſignes and the wonders which God hath wrought with me. At the firſt he began to declare what God had done, but it vaniſhed away. Therefore after that God had twiſe or thriſe chaſtiſed him, at the length he confeſſeth that it is good and glorious for him to declare the wonderfull workes of God. And he breaketh forth into an exclamation: how great are his ſignes, how wonderfull are his mighty workes? his kingdome is an eternall kingdome and his dominion for euer It is no doubt but Nebuchadnezer would ſtirre vp his ſubiectes to reade this decrée more diligently, and to know the greatnes thereof, that they might geue them ſelues to ſerue that true and only God. He calleth the hygh God the God of Iſraell vndoubtedly. Yet doo we not know whether he had caſt away his ſuperſticions or no. And I do rather thinke the contrary, that he had not caſt of his errors, but that he was compelled thus to geue glory vntounto the true God. He dyd then ſo knowledge the God of Iſraell to be the hygh God, that he dyd ioyne vntounto hym the inferior Gods as companions and mates: as all the faythles hauehave perceiued that there was one hygh God, but they imagined therewith an heape of other Gods.

So then dyd Nebuchadnezer confeſſe the God of Iſraell to be the hye God, yet dyd he not correct the Idolatry that was vnderunder his dominion: yea he mingled altogether his falſe Gods with the God of Iſraell, and ſo left not hys corruption. He doth greatly celebrate Gods glory, but that is not enough vnles all ſuperſtions be aboliſhed, that that only religion which is preſcribed in the word of God may hauehave place, and the pure and perfit worſhyp of God may only floriſh.

To be ſhort, this preface may be ſome token of a notable conuerſion. But we ſhall ſée ſtreight wayes, that Nebuchadnezer was not wholly pourged from his errors. Wherefore we ought to be the more moued, where we ſée the king wrapped in many errors to be ſo rauiſhed with the admiration of Gods power, that he exclameth & cryeth out becauſe he coulde not expreſſe that which he had in his hart.