be drawen forth into the light Yet is there no more wicked pestilēce thē the feare which Herode had as though he would take away earthly dominions from the Monarches which offereth the heauenly kyngdome to euery one of the least and poorest of the people The next is that whiles one doth looke at the doynges of an other their mutuall league doth reteine them all fast bound vnder the yoke of impiety with a deadly knot For if they would earnestly apply their mynde to enquire what is truth and right yea though they would but onely open their eyes the knowledge therof were euident But because this is perceiued vsually for the most part when Christ springeth forth with his Gospell that also great styrres do aryse vnder an honest pretence they cast away the heauenly doctrine to prouide for publike tranquillity I must graunt in deede that such alterations chaunges as do engender publicke disturbance may be iudged odious but God hath great iniury offered vnles we attribute thus much to his power that he can establish the kyngdome of his sonne and assuage all tumultes that boyle forth agaynst him Although heauen and earth should rolle together the worshyp of God is farre more precious then that the least diminishing therof can be recompensed with any ransome How be it they do burden the Gospell with a false sclander which do imagine that it is the matter cause of tumultes and vproares It is true in dede that God doth therein thunder with the vehemency of his word wherby he shaketh the heauen and the earth but whiles the Prophet bryngeth in this sentence to commend the word and to bryng credit therunto that shakyng is blessed and much to be wished And assuredly vnles Gods glory be set aloft in his due place whiles all flesh be humbled and brought downe the pride of men which doth lift vp it selfe agaynst it will neuer giue place but forced and throwne downe by the strong and mighty hand of god And if so be that the earth trembled at the publishyng of the law it is no maruaile if the power and office of the Gospell appeare more glisteryng and glorious Wherfore we ought more louyngly to embrace the Gospell which whiles it rayseth the dead from the helles and openeth the heauēs to them that were vnworthy to lyue vpon the earth it sheweth a straunge power and vertue as though all the elementes dyd agree to our saluation But loe the tumultes and tempestes do spryng forth of an other fountaine because that some tymes the nobility and such as are in hygh honor in the world do not willyngly suffer the yoke of Christ sometymes the foolish multitude spitteth forth what soeuer is for saluation before they haue any taste what it is and part like porkes delite them selues in their filthynes And others as though they were enraged with infernal furies are outragious in slaughters And the deuil doth pricke forth those that he hath wholly to be his slaues with most excessiue fury and outrage to bryng all to hurly burly Hereof commeth the soundyng of the trumpets hereof come battailes and warres whiles that Heliogabalus that Prelate of Rome with hys red and bloudy route and horned beastes rageth so fiercely agaynst Christ and seketh for helpe on euery side of his filthy Clergy the which altogether although it be not fedde in like daynty sort yet doth it eate browys and collaps out of the same pot and many hungry companiōs flye vnto thē to offer their seruice A great number of the iudges which were wōt to stuffe their bellyes with Idolatrous feastes do fight for their kitchyns bellycheare but chiefly the deuill sendeth raylers out of the cloysters of Monkes and Friers and forth of the dennes of dimsicall Doctours who are like bellowes to kindle the fire I do passe ouer the priuy craftes and wicked conspiracies wherof they can be the best witnesses vnto me that are the greatest enemies to Religion I name no man it is enough to haue pointed them with the finger who are but ouer well knowne It is no maruaile though they which depend of the chaungeable state and the diuerse ishue of thynges continue doubtfull in this confused inuasion of so many beastes But they reiect the blame of their infidelity iniustly and wickedly vpon the holy Gospell of Christ Let vs graunt that all hell with the infernall furies do enter into battayle will God sit idle in the heauēs to forsake and betray his owne cause And when he shall stand vp agaynst them can the craftes of men be they neuer so subtill or yet their forces be they neuer so great let God to haue the victory The Pope they say will bryng with hym a long trayne of confederates It is a iust reward of incredulity to tremble at the sounde of the fall of the leafe And what say you vnwise and vnprouident counsaylers let Christ go that no new straungenes do trouble vs Therfore shall you perceaue shortly after this how much better it had bene to haue God mercyfull and despisyng all vayne terrours to rest vpon his protection then to prouoke hym to open warre lest they should offend and displease the euill and wicked spirites Surely when all thynges are examined to the vttermost by the Popes defenders the superstition which hetherto hath reigned is none other but an euill thyng well and cunnyngly layd vp and placed which they thinke ought not to be styrred because it semeth that it can not be touched without some losse and detriment But vnto them which desire Gods glory and which are setled in true Religion there must be a farre contrary purpose that is that they do so offer their labours vnto God that they commit all the ishues therof to his prouidence who if he had promised nothyng vnto vs peraduenture there might be some iust cause to feare and continually to doubt but seing that he hath so oft testified that hys assistance shall neuer fayle in the settyng forth of the kyngdome of his Christ it is the onely way to do well to settle our selues in this confidence Now it is your partes good brethren as farre as euery mans power and office shall lead hym to be carefull with all his harte that true Religion may recouer hys pure and perfect state I nede not to rehearse how diligently hetherto I haue endeuored my selfe to cut of all occasions of tumultes so that I haue the aungels and you all my witnesses before the hye iudge that the faulte was not in me that the kyngdome of Christ hath not had a peaceable procedyng without any hinderance and I suppose that my diligence hath somethyng profited that priuate men should not passe theyr boundes Now although God by his merueilous power hath spread the restoryng of the Church farther then I durst hope for it yet is it mete to remember what Christ commaundeth his scholers euen to possesse their soules in patience Vnto the which purpose also the vision
band of yron brasse bynde it among the grasse of the fielde and let it bee wet with the dew of heauen and let his portion be with the beastes of the field till seuen tymes passe ouer him 21 This is the interpretation O kyng and it is the decree of the most hye which is come vppon my Lord the kyng Daniel here prosecuteth the matter that hee began with great libertie and constancy saying that the kyng of Babylon this great trée must be cut down He calleth him Lord and that vnfainedly but because he was the Ambassadour of the high kyng he doubteth not to lift vp his wordes and to set out his message committed vnto him with a more hye stile For this is the common vse of all the Prophetes to rise vp stoutely agaynst the mountaines and the hilles as is sayd in Ieremy J haue set thee this day ouer kingdomes and ouer nations to plucke vp and to roote out and to destroy and to throw downe to build and to plante God therfore will chalēge so great reuerence to his word that nothyng shal be so hye or excellent in the world which shall not geue place vnto it Daniel therefore concernyng men and the politike order confesseth the kyng to be his Lord notwithstandyng hée goeth forward with his Ambassage as he was appoynted That the king sayth he dyd see a watchman come downe from the heauens which sayd cut downe the tree and scatter it vntill seuen tymes passe ouer He repeteth that he which he spake before that the tyme of the punishment should haue an ende For God might haue abolished the kyng of Babylon and his whole memory and posteritie but hee would mitigate the punishment Albeit he would not for a short time punish this kyng Nebuchadnezer lest it should be neglected as an vsuall thyng but because it was his will to set forth a notorious example for all ages therefore would he prolong his punishment for a long tyme To this end therfore perteineth the nomber of seuen yeares For we know in the Scriptures that a long tyme is signified by the nomber of seuen because that nomber signifieth perfection The Prayer GRaunt almighty God that so oft as thou settest our sinnes before vs and doest pronounce thy iudgementes agaynst vs we do not abuse thy long sufferance and so heape vppon vs the store and treasure of greater vengeaunce thorow our slothfulnes and dulnes but let vs feare betymes and tremble at thy iudgementes and so take carefull heede vnto our selues that we may tast the comfort of thy swetenes and thereby be allured to submit our selues willingly vnto thee that we may desire nothyng more then to geue our selues wholly vnto thy seruice that thy name may bee glorified by vs in Christ Iesus our lord Amen 22 They shall driue thee from men thy dwellyng place shal be with the beastes of the field They shall make thee to eate grasse as the oxen and they shall wet thee with the dew of heauē and seuen tymes shall passe ouer thee till thou know that the most hye beareth rule ouer the kyngdome of men The verse that went before did say that this dreame did belong to the kyng Nebuchadnezer And it was méete so to be expressed for this was a heauy and a sharpe message to the kyng And we know how hardely kynges can beare not onely to be brought into order but also to be sommoned before Gods iudgement seat there to be beatē downe with shame reproch For we know that prosperitie doth make euen common persons dronken What can come vnto kynges then but that they forgettyng them selues to be mē should exempt them selues from all incommodities and griefes because they do not thinke that they are of the common condition with men Wherfore because Nebuchadnezer could hardely beare this message therfore did the Prophet admonish him in few wordes that the cuttyng downe of the trée was but a figure of that ruine and fall which he shortly should haue This doth he prosecute with moe wordes and sayth They shall cast thee from among men and thy dwellyng shal be with the wilde beastes Whereas Daniel did treate before of the fower Monarchies there is no doubt but that the kinges minde was at the first time stirred and sore gréeued but this was much more sharpe and much more intolerable to the kinges minde that he is compared to the brute beastes that he is cut of from the company of men and sent into the fieldes and woodes to féede with the beastes If Daniel had sayd onely that he should haue bene spoyled of his prnicely dignitie he would haue bene greatly offended with that abasement but when he is cast downe into this so great ignominie shame there is no doubt but he was raging madde inwardly Notwithstanding God dyd bridle his fury that he dyd not couet to auenge hym selfe of thys which he thought to be an iniury done vnto him For we shall see by the text afterward that he did not rightly repēt amend his life Seing then that he fostered the same pride still in his hart there is no doubt also but he was cruell for these two vices do alway go together But God restrained his rage so that he spared this holy Prophet By the way we may note the constancie of the seruaunt of God in that he doth not insinuate vnto the king by subtle meanes what should come vpon him but openly declareth with many wordes how fowle and shamefull a condition was appoynted for hym They shall cast thee out saith he from among men If he had sayd thou shalt be as a common person among men and shalt nothing differ from the base people now that had bene very greuous vnto a king But when the king is cast out of all humane society that he may not haue one corner amongest them neither is it graunted that he may lead his life with the Neatherdes and Swinherdes how greauous and horrible this was euery man may coniecture by his owne minde Yet doth not Daniel here doubt to pronounce this sore iudgement And the wordes that folow are of the same importance Thou shalt feede of the grasse thou shalt be watred with the dew of heauen and thy dwelling shal be with the wilde beastes Where the prophet teacheth that this punishment is at hand vnto the king of Babylon that he shal be brought to extreame ignominy and shame that he shall differ nothing from brute beastes Thys liberty then as I haue sayd is worthy to be noted that we may know that the seruauntes of God which haue the charge to teach and to preach vnto others can not execute theyr offices faythfully vnlesse with close eyes they passe by and despise all the hautines of the world Agayne by the example of the king we may learne that it is in vayne for vs to be stubborne and froward when God by his messengers threatneth vs For although Nebuchadnezer dyd not rightly repent
he farre away for he was in his palace Seyng then that the kyng might haue had Daniel when he would why did he leaue Daniel out and called the other Mages so solēnly Wherefore it is playne as I haue said that he neuer gaue glory vnto God but when he was driuen therunto by great necessitie Therfore hee did neuer submit him selfe vnto the God of Israel of his owne accord willyngly and it is playne that they are but soddayne motions when soeuer he sheweth any signe of holynes When he entreateth Daniel so humbly we sée his seruile nature Like as all proude men whē they nede not the helpe of others they are so puffed vp that no man can beare their pride and insolency but when they are brought to extremitie they would rather licke the dust of a mans féete thē want the fauour that might helpe them Such was the nature of this kyng for hee would gladly haue despised Daniel as he had already counted him inferior to the Mages but when he séeth him selfe remayne in his troubles and that he could haue no remedy but by Daniel this he taketh for his last refuge and now he semeth to forget his pride and authoritie when he doth speake thus fayre vnto the holy Prophet of god But the rest shal be touched afterward ¶ The Prayer GRaunt almighty God seyng thou doest here set before our eyes a notable example whereby wee may learne that the greatnes of thy power cā not be enough commended with mans prayse and seyng that we heare that this prophane cruell and proude kyng was a publisher therof that thou hast vouchedsafe to manifest thy selfe vnto vs in thy sonne Christ Graunt we besech thee that with true humiltie of spirite we may study to glorifie thee and geue our selues wholy vnto thy seruice that wee may declare not onely with tounge and mouth but also by our workes that thou art not onely our true and very God but also our father seyng thou hast chosen vs to be thy childrē in thine onely begotten sonne whiles that we may haue the full fruition of that eternall inheritaunce which is layd vp for vs in the heauens by the same Iesus Christ our lord Amen O Beltsazar chief of the Mages because that I do know that the spirite of the holy Gods is in thee and that thou knowest all secretes declare thou my visions and the interpretation therof We sayd before that the kyng did thus humbly intreate Daniel because he was brought to an extremitie For hée did not séeke vnto him at the first but consulted with his enchanters Whom he then despised he is now compelled to worship and reuerence He calleth him Beltsazar the which name doubtles did sore wounde the hart of the Prophet For he had an other name geuen him of his parentes euen from his infancy wherby he might know that he was a Iewe and that hee had his originall of a holy and elect nation Now that his name was chaunged as we haue sayd in an other place it was done vndoubtedly by the craft of the tyraunt that he might by litle and litle forget his kinred Therefore kyng Nebuchadnezer would by chaunging his name make the holy seruaunt of God degenerate Therfore as oft as he was called by this name there is no doubt but that he was much offended Howbeit he could not remedy the matter because he was a captiue and as he dyd know he had to do with proude and cruel people that were now conquerours Agayne in the next verse Nebuchadnezer sayth that this name was accordyng to the name of his god Wherfore seyng Daniel had his owne proper name of the iudgemēt of God which his parentes had geuē hym Nebuchadnezer would put away that holy name of his religion and calleth hym Beltsazar in honour the which name is very like to bee deriued of the name of his Idole Wherfore this was double grief to the holy Prophet that he was spotted with such a foule blot that he bare the marke of the Idole in his name But he must beare this crosse also amōgest the other scourges of god Thus did God exercise his seruaunt many wayes in the bearyng of his crosse Now that hee calleth him the chief of the enchaunters this doubtles priked the minde of this holy Prophet For he desired nothing more thē to be disceuered from the Mages who deceaued the whole world with their craftes and delusions For although they were excellēt in the knowledge of Astrologie and held some principles that were commendable yet we know that they corrupted all sciences Therfore Daniel was not willyng to be counted one of them but he could not deliuer him selfe from this infamie Thus do we sée that hys patience was tried diuerse wayes by Gods appointment Nebuchadnezer sayth farther Because J know that the spirite of the holy Gods is in thee Many do translate Angels which I mislike not For all nations dyd know that there was one hye God but they feined the Angels to be inferiour Gods. How soeuer it is here Nebuchadnezer doth bewray his ignoraunce that is to say that he had yet profited no further in the knowledge of the true God but that hee was yet wrapped in his old errours and holdeth still many Gods as hee was entangled with that superstition at the first This place may be translated in the singular nomber as as some do but so it is wrasted and the reason that moueth them is very weake For they thinke that Nebuchadnezer was truly conuerted which is proued to be false by the whole text And they that are of this opinion would excuse him of all fault But seyng it is playne the many testimonies of old ignoraunce are cōteined in this decrée of Nebuchadnezer there is no cause why we should chaūge any thing of the simplicitie of the wordes Therefore he graunteth to Daniel a diuine spirite but in the meane season he imagineth many Gods. Because sayth he the spirite of the holy Gods is in thee and no secrete is hid from thee As though he should say that Daniel was endued with a diuine spirite so that what so euer hee propounded should easily be aunswered Nebuchadnezer knew this why did he not then straight wayes call Daniel vnto him whē he was in doubt seyng Daniel was able to deliuer him from all grief Here his ingratitude is perceaued that hee consulted with hys Mages and neglected Daniel We may sée then how he alwayes laboured to runne away from God vntill that hée was drawē by force wherby it appeareth that he was not truly cōuerted For repentaunce is voluntary and they are counted to repent who returne willingly vnto God from whom they fall the which cā not be done without fayth and the loue of God. 7 Thus were the visions of myne head in my bed And beholde I saw a tree in the middes of the earth and the height thereof was great 8 A great tree and strong and the height thereof
reached vnto heauen and the sight thereof to the endes of all the earth 9 The boughes thereof were fayre and the fruit thereof much and it was meate for all it made a shadaw vnder it for the beastes of the fielde and the foules of the heauen dwelt in the boughes thereof and all flesh fed of it 10 I saw in the visions of my head vpon my bed and behold a watchman an holy one came downe from the heauens 11 And cryed aloud and sayd thus hew downe the tree and breake of hys braunches shake of hys leaues and scatter hys fruite that the beastes may flye from vnder it and the foules from hys braunches 12 Neuertheles leaue the stump of hys rootes in the earth and wyth a baud of yron and brasse bynde it among the grasse of the fielde and let it be wet with the dew and let hys portion be with the beastes among the the grasse of the field 13 Let hys hart be chaunged frō mans nature and let a beastes hart be geuen vnto hym and let seuen tymes be passed ouer hym Nebuchadnezer doth here tell hys dreame the interpretation whereof shall follow afterward Yet because the bare narration should be vnprofitable vnles we speake somthing of the matter it is necessary that we touch somewhat thereof and the rest shal be differred Now first of all vnder the figure of a tree was Nebuchadnezer described not that he did performe the full office of a kyng but because God hath appointed kyngdomes and dominions in the world to thys end that they should be like trées of whose fruite all mortall mē should tast and eate and vnder whose shadow they should also finde rest and comfort And this ordinance of God is of such force that the very tyrantes although they be very farre from right and true gouernment by moderation yet whether they wyll or no they are compelled to be trées for it is better to liue vnder a most cruell tyraunt thē to liue without any regiment Let vs imagine that all were of like authority what wyll such a disorder bring in the end No man will geue place to an other euery man will try what hee were able to do so shall there be all licencious liberty to rob and to steale to begile to kill one an other finally all mens lustes shall bee set at liberty Therefore haue I said that tyrāny may better be borne then a dissolute disorder where there is no gouernment at all where there is none that hath power ouer others to kéepe them in order Wherefore they dispute ouer subtilly which thinke that a king is here described which had great vertues for there was no such excellency of iustice and equity in king Nebuchadnezer But first of al God would declare vnder this figure how he would haue the world gouerned by a politike order and therefore appoynteth kynges and Monarches and other magistrates Secondly he would declare that although tyrantes and other Princes which forget their duties do not performe that which is appoynted vnto them by God yet the grace of God is alwayes euident in all empires and dominions The tyrantes go about to extinguish all comfort of iustice and equity and to confound all things together but God in the meane season doth restraine them by a secret and incomprehensible maner that they are compelled to be profitable to mankinde wyll they nyll they Thys then is to be learned by the figure or the Image of the trée And where it is added That the byrdes of heauen dwelt in the braunches and the beastes dyd feede of the fruite therof this must be referred vnto men For although the beastes of the fielde haue some commoditie by politicke gouernement yet we know that God did appoynt it for mans sake He sayth then that the beastes of the fielde were shadowed vnder it because we are defended vnder the shadow and defence of the Magistrates for els there is no such burning heate of the Sunne that can so broyle or scorch miserable men as if they were spoyled of thys shield and shadow vnder the which God would haue them to finde rest Also the foules of heauen make their nestes in the boughes Some do make a difference betwixt the birdes and the beastes ouer subtilly but I am cōtent to learne thus much by the Prophet that men of all states and condition do féele and perceaue no small vtility by the protection of Princes For if they were destitute of thys ayde and comfort it were better for thē to liue amonges wilde beastes then one to kil an other And this should be of necessity if we consider how great a pride is ingendred in vs all and how blinde loue euery one of vs haue towardes our selues and how raging our lustes are Seing it is so then God declareth by thys dreame that of what state so euer we are yet stād we in néede of the helpe of the Maiestrates And by meat féeding and by the shadow of the trée he doth signifie the manifolde cōmodities which come vnto vs by politicke order Some mā myght obiect that he néedeth not the Magistrate in this or in that poynt but if we try all the necessities of our lyfe we shall finde that thys benefite of God is very necessary Now it followeth That the height thereof was great and that it grew vp vnto the heauens and that the sight of it was extended to the endes of the earth This is restrayned to the Monarchie of Babylon For there were at that tyme other kingdomes in the world but theyr condition was but poore and slender and the Chaldees had such a dominion that none of those Princes came to such power and authoritie Seyng then there was such excellency in kyng Nebuchadnezer it is no meruell though he be described by the trée that reacheth to the heauen and spreadeth to the endes of the earth And where some of the Rabbines will haue Babylō to stād in the middest of the earth because it is vnder the same line wyth Ierusalem it is to foolish And they that say that Ierusalem is in the middest of the earth are in a childish error as Hierome and Origene and other of the auncient writers which holde thys principle But they are worthy to be mocked wyth that aunswere of Diogines who when he was required to poynt the middest of the earth he touched the earth that was vnder hys féete wyth hys staffe Then when an other obiected that it was not the midle of the earth he sayd measure thou the earth and thou shalt sée Where it is sayd That the boughes thereof were beautitifull and the fruite was plentyfull thys may bee referred to the commō opinion of the multitude for we know how their eyes are daseled wyth the glory of Princes For if any be farre more excellent then other by the greatnes of his power all do worship and reuerence hym and are rauished as it were into an admiration so that they
are able to iudge nothing Whē the imperiall Maiesty or the kinges highnes is shewed they are all amased and astonied For they thinke that it is not lawfull for them to beholde what is in those Princes Seyng then there was so great riches power in king Nebuchadnezer it is no meruaile though the Prophet do say that his boughes were beautifull and hys fruite plentifull But in the meane season we must remēber that which I haue lately spoken that is to say that the blessing of God doth shine in the Princes although they be farre from doyng theyr offices for God doth not suffer hys grace to be vtterly taken from them therefore they are compelled to bring forth some fruite It is much better therefore to sée some kynde of dominion then one equall condition where euery one woulde plucke forth hys neighboures eyes And thys is ment by the meate for euery one The second part of the dreame followeth Hetherto Nebuchadnezer hath described the beauty and excellency of his state by the figure of a high trée which shadowed the beastes and fed them wyth fruite and gaue quiet nestes to the foules of heauen in his braunches Now followeth the cutting downe of the trée I haue seene sayth he in the visions of my head vpon my bed and beholde a watch man and a holy one came downe from the heauens There is no doubt but by the watchman he meaneth an angell He is also called holy for a further declaration And the Angells are so called worthely because they watch continually to execute Gods cōmaundemēts For they are not subiect vnto sléepe because they are not nourished with meate nor drinke but liue a spirituall lyfe therfore also they haue no néede of sléepe for we fall into sléepe by meat and drinke Finally because the Angels haue no bodyes therefore they watch alwayes by their spirituall nature Howbeit not onely their nature but their office is also here expressed Therfore because God hath them alwayes ready at hys appoyntment and he doth send them to execute hys commaundementes therefore are they called watchmē It is read in the Psalme Ye Angeles which performe his wyll because they go to and fro by an incomparable swiftnes and flye straight wayes from the heauen vnto the earth and frō the vttermost part of the earth vnto the contrary from the east vnto the west Because therefore that the Angels are so ready to accomplish that which God commaundeth they may well be called watchmen They are also called Saintes or holy because they are not infected wyth mans filthynes For we are stuffed full of vices and sinnes not onely because we dwell vppon the earth but because we haue gathered corruption of our first parentes which haue poluted all the partes both of body and soule Wherefore Nebuchadnezer doth descerne the Angels from mortall men by thys title For though God doth here sanctifie his elect yet so long as they dwell in the prison of theyr flesh they neuer come to the perfection of Angels So is here noted the difference betwixt men and Angels Nebuchadnezer colde not perceaue this of hymselfe but that he was taught of God that he might vnderstand the cutting downe of this trée not to come by man but by Gods appointment Afterward he sayth that the Angell cryed wyth a loude voyce Cut downe the tree beat downe the leaues breake of the braunches scatter abroad the fruite and let the beasts flye frō the shadow thereof and let not the foules of the ayre breede in the braunches God would expresse by thys figure that the kyng Nebuchadnezer should for a tyme become lyke a beast Neyther may we thinke it any absurdity although it be somethyng straungely spoken that the trée is named to be spoyled of mans hart for Daniel doth now turne frō the alligory Yea Nebuchadnezer himselfe had the dreame so in an alligory that God yet mixed something whereby he might gather some other thing to be noted vnder the figure of the trée The Angell therefore commaundeth mans hart to be taken from the trée after it was cut downe and hys boughes and fruites spoyled Then doth he commaund the hart of a beast to be geuen vnto it that hys portion may be wyth the wylde beastes of the fielde But because this must be repeated agayne I passe it now the more lightly Thys is the summe that the king Nebuchadnezer should for a tyme not onely be spoyled of hys empire dominion but also of all humane vnderstanding that he should nothing differ from a beast because he was vnworthy to be in the lowest place of the common people though he séemed to hym selfe farre to excéede all mankinde in dignitie yet he should be cast downe and abased that he should not haue the lowest place amongst men Then followeth the order of this punishment when it is sayd Let seuen tymes passe ouer hym Agayne Cut not downe hys whole roote but let hym be watred with the rayne of heauen Agayne let hys portion be with the wilde beastes Although thys be a seuere and horrible chastisement when Nebuchadnezer is cast forth of mans company and made like the wylde beastes yet thys is somewhat that God doth not plucke him vp by the roots but wyll haue hys roote to remayne that it may grow and be a trée yea that it may be grafted in the owne place and gather new strength out of the roote Daniel hath respect vnto thys that God layd such a punishment vpon king Nebuchadnezer in the which yet he shewed some token of hys mercy because he spared hym and cut hym not of wholy but suffered some roote to remayne Where some do here dispute of the mitigation of the payne when God séeth men repent I know not whether thys be a place for it or no. For thys conuersion of the king was not perfect as we haue séene playnely before Therefore where God would presse hym no more this ought to be attributed to hys onely mercy because euen when he semeth to punish mans sinne most sore yet in all hys temporall punishmentes he leaueth some tast of hys mercy that the reprobate may remayne inexcusable For where they bring thys that the punishment is not mitigated vnles the fault be forgeuen it is false as we sée in the example of Achab For God did not forgeue the fault vnto that wicked kyng but because he did séeme to shew some tokens of repentance God did absteine from sharper punishment So also may we perceaue the same in king Nebuchadnezer God would not plucke hym vp by the rootes this is referred to the metaphore of the trée but would haue seuen times to passe Some do vnderstand seuen wéekes others seuen yeares but we shall treat thys at large afterward Now this is last of all to be noted that euen in the middest of the vengeaunce of God towardes this miserable king yet were Gods benefites mixed as appeareth in these wordes Let hys portion be wyth
the beastes of the fielde that is to say let hym haue some portion of meat to sustaine hys lyfe and let hym be washed wyth the rayne of heauen God doth signifie the though he would punish this kyng and shew an horrible tokē of hys wrath yet doth he regarde what he is able to beare and doth so temper the payne that there remayneth hope in the end This is the cause that he hath meate wyth the beastes of the fielde and hath also comfort of the heauenly dew The Prayer GRraunt almighty God that whereas we see how hard a thing it is for vs to beare prosperity and not to be demēted therewith to forget that we are mortall that our frailty and wretchednes may euermore be before our eyes which may retaine vs in true humility whereby we may glorifie thee and beyng admonished by thee may learne to walke wyth carefulnes and feare and submit our selues vnto thee and that we may liue modestly wyth our brethren that none of vs despise an other but study by all meanes to do hys office and duty whyles at the length thou gather vs vnto that glory which is purchased for vs by the bloud of thyne onely begotten Sonne Amen 14 In the decree of the watchmen is the sentence and in the word of the holy ones is the request to the intent that the liuing mē may know that the most hygh hath power ouer the kingdome of men and geueth it to whom so euer he will and appoynteth ouer it the most abiect among men God doth confirme by this verse that which he had shewed in a dreame to Nebuchadnezer Daniel therfore sayth that the king was certified of a matter of truth because it was decréed before God and his Angels The purpose is that Nebuchadnezer should know that he could not escape that punishment whereof he did sée the figure in his dreame There is some darkenes in the wordes but we perceaue the minde of the Prophet Yet is here a doubt for it semeth an absurditie to geue vnto the Angells thys power and authority for this is to make them equall with god We know that God is the only iudge and therefore that it pertayneth to him alone to decrée and to pronounce what sentence he pleaseth If this be attributed to the Angels so much séemeth to be taken away from Gods hygh dignity for it is not méete for hys maiesty to admit any companions But we know by the scripture that it is no strange thing that God taketh hys Angels vnto hym not as equals but as ministers to whom yet he geueth so much honor that he will admit them to hys counsaile And so are the Angels called Gods counsellers Wherfore they are named in this place to decrée with God not of them selues at theyr own pleasure but because they doo subscribe vnto Gods iudgement And here must we note two persons to be attributed vnto them For in the first place Daniel maketh them to subscribe vnto Gods decrée afterward he sayth that they require or demaunde And thys may well be that the Angels doo require in theyr peticions that all mortall creatures may be abased that God alone may haue the preeminence and that al things may thus be brought downe that obscure the glory of god It is méete and right that the Angels require thys continually seing we know that there is nothing that they doo more desire then that they them selues should worshyp God and all creatures with them And when they do sée Gods authoritie to be diminished by mans pride and arrogancy then doubtles they require thys that God would bring downe vnder his obedience and yoke those proude men that set vp theyr creastes agaynst hym Now do we sée why Daniel sayth that thys sentence is in the decrée of the watchmen and in theyr word a request as though he should say thou hast all the Angels thine aduersaries For with one consent and as it were with one mouth they do accuse thee before God that thou doest obscure his glory as much as in thee lyeth and God agreing to theyr requestes hath decreed to cast thee away and to make thee contemptible shamefull before al the world and thys decree is ratified by all the Angels as it were common with him and them For their consent and subscription might haue some authority with this prophane king And doubtles God as he doth many tymes doth now accommodate the vision to this mans capacitie who was neuer taught in the law but had only a confused knowlege of the diuinity so that he dyd not discerne betwix God and the Angels And yet thys sentence is also true that the sentence was published by the common decree of al the heauenly army and that together by supplication and request because doubtles the Angels did take it greuously that any thing should be withdrawne from Gods glory that there should be such madnes in men that they would draw and catch to them selues that which is proper and peculiar to God alone This seemeth to be the true sense And so that which followeth dependeth well hereof that mortall men may know that God hath power ouer the kingdomes of men For Daniel doth note the end of theyr request that the Angels would haue Gods authoritie to remayne wholly to himselfe and that nothing should be taken away therefrom by mans churlish ingratitude For man can chalenge to him selfe neuer so little but he robbeth God of hys due prayse and glory Therefore do the Angels craue of God continually that he would cast downe all the proud and that he would not suffer hym selfe to be defrauded of hys authority but that all power may remayne with hym wholly And this is diligently to be noted that all mortall men may know that the most high doth beare rule in the kingdoms of men For the most wicked will graunt that God hath the chiefe power and authoritie for they dare not draw him downe from his heauēly throne with theyr blasphemies but in the meane season they imagine that they can both get and defend kingdomes in this world either by theyr owne power or riches or other meanes Therefore the vnbeleuers would gladly shut vp God in heauen euen as the Epicure fayneth that God vseth his delicates in idlenes Therfore Daniel sheweth that God is spoyled of his right except he be acknowledged to be the ruler in the kingdome of men that is in the earth that he may humble whō he pleaseth So is it also sayd in the Psalme Power is neither from the east nor from the west but from the heauen And in an other place also It is God that lifteth vp the poore from the doung Agayne in the song of the holy virgin He casteth downe the proude from their throne and exalteth the humble and abiectes They all do confesse this thing but yet scarcely the hundreth man doth thorowly féele in his mynde that God doth rule in this world so that
they did know that he was the executor of Gods iust iudgement and also that he was their gouernour and must be holden in the stead of their lawfull kyng Seyng then that Daniel was gently intreated of the king and was by the law of warre made an exile it was his part to kepe fidelitie vnto his kyng although he did exercise tyranny agaynst the people of god This was the cause why he conceiued such sorow by the grysely vision Some thinke that hee was rauished in spirite but me thinke that this doth better agrée For he doth not simply say that he was astonished but also that he was troubled afrayde in his owne cogitations Yet this is to be noted that the Prophetes were straungely moued when God did pronounce his iudgementes by them Therfore so oft as God ordeined his Prophetes to publish great calamities they were moued with diuerse affections For of the one part they pitied mans miseries whose destructions they did sée draw neare yet did they pronoūce boldly that which was commaunded them of God so that sorow did neuer let them but that they did their office boldely and constantly And we may sée both these thinges in Daniel Wherfore this was of good affection that he so sorowed for the kyng that he was speachles almost an houre And whereas the kyng biddeth him be of good courage and forbiddeth him to feare here do we sée painted the careles security of thē which haue not yet perceaued Gods iudgement and vengeance The Prophet is afraide and yet is he without all daunger For God doth not manace him in any pointe but contrary the punishment which hee séeth appointed for the kyng geueth him some hope of the deliueraunce to draw neare Why is he thē afrayde Forsoth the faithfull euen whē God spareth thē and sheweth him selfe mercyfull vnto thē yet can they not consider his iudgementes without feare because they do know that they are also gilty of the same and worthy of the same punishmentes but that God dealeth more mercyfully with them Agayny they neuer put of mās affections and so pitie compelleth them to lament whē they sée the wicked destroyed or their vengeance draw neare For these two causes are they in heauines and sorow But the wicked although God do openly sommon them and set his punishmentes before them are nothing moued but stand amased and either do deride his power openly or count his threatnynges fables whiles they be clapt in the neckes Such an example the Prophete setteth vs forth to be séene in the king of Babylon who saith Beltsazar be not afrayde Let neither the dreame nor the interpretation thereof feare thee Yet Daniel was afrayde for his sake But as I sayd before the faithfull although they perceiue God to be mercyfull yet do they feare the wicked so long as they rest in their securitie are not moued nor troubled with any threatnynges Daniel adioyneth the cause of his sorow My Lord sayth he let this dreame be to thyne enemyes and the interpretation therof to thyne aduersaries Here Daniel declareth why he was amased euen because he desired such a horrible punishment to be turned away from the kinges person For although he might worthyly haue abhorred him yet he did reuerence the power that was geuen him of god Let vs learne then by the example of this Prophet to pray for our enemies and chiefly to pray for kynges though they be tyrantes if God hath geuen vs into their handes For although they be vnworthy of any prayer or any office of humanitie yet because they are set ouer vs not without Gods expresse pleasure let vs beare their yoke patiently not onely for wrath as Paul admonisheth but euen for conscience sake Otherwyse we are not onely rebellious vnto them but vnto god Howbeit of the contrary part Daniel declareth that he is not so ouercome with any affectiō of pity but that he will go forward in his office and vocatiō and sayth 17 The tree that thou sawest which was great and mighty whose height reached vnto heauen and the sight therof through all the world 18 Whose leaues were fayre and the fruite therof much in it was meat for all vnder the which the beastes of the field dwelt and vppon whose braunches the foules of the heauen did sit 19 It is thou O kyng thou art great and mighty for thy greatnes is growen and reacheth vnto heauen and thy dominion to the endes of the earth Here we do sée as I haue touched that Daniel did sée his duety to the kyng that he dyd not forget his propheticall office but boldly executed Gods commaundement And this diuersitie is to be noted for there is nothyng more hard to the Ministers of Gods word thē to kepe this mediocritie For some vnder the pretense of zele do thunder and forget that they are men breathyng forth nothyng but onely bitternes shewyng no signe of beneuolēce So commeth it to passe that their wordes are of none authoritie their admonitions are abhorred So make they the word of God to be lothed and euill spoken of when they go about to terrifie men so rigorously without any signe of compassion or sorow for them Others which are cowardly or rather which are deceitfull flatterers and bury with silēce most great and greuous sinnes do alwayes pretend that neither the Prophetes nor the Apostles were so feruent that they cast of all humane affections Thus do they delite miserable men and destroy them with their flatteries But our Prophet as all the others do the like sheweth here a meane way which the seruaunts of God must hold and kepe So Ieremy conceiueth sorow and grief of hart by his heauy and greuous prophecies and yet doth he not turne frō bold rebuking and most greuous threatnynges for both were godly So do all the rest for this many tymes is séene in the Prophetes Daniel therfore of the one part pitieth the kyng of the other because he knoweth that he is the preacher of Gods vēgeance he is not afrayde for any daunger but setteth forth boldly vnto the kyng that punishment that he had despised Hereby also do we collect that he was astonished because hee feared the tyraunt as many dare not mute nor once opē their lippes when a message that may bréede hatred is committed vnto them or that may styrre the wicked to rage But Daniel was not stricken with any such feare but onely because he desired that God would deale mercyfully with hys Prince For he sayth here Thou art that king He speaketh not doubtfully neither by circumstances neither doth hée bring it in obscurely and darkely nor yet vse many excuses but with open mouth he doth pronounce kyng Nebuchadnezer to be signified by that trée that he had séene 20 Whereas the kyng saw a watchman and an holy one that came downe from heauē and sayd Hew downe the tree and destroy it yet leaue the stumpe of the rootes therof in the earth and with a
as hath bene sayd and it wil be more euident afterward yet do we sée how he suffered this horrible iudgement of God to be pronounced agaynst hym If then we which are but chaffe in comparison of hym and of no reputation can not abide the threatninges of God when so euer they shal be pronounced agaynst vs euen he shal be a witnes and iudge agaynst vs who though he were in so great power and dignity yet durst he do nothing agaynst the prophet Now in the end of the verse the sentence is repeated agayne which was expounded before vntill thou know that the most hye beareth rule in the kingdome of men and he geueth it to whom he will. Thys place doth teach how hard a thing it is for vs to geue all power vnto god We are in deede great speakers of the glory of God with our tounges howbeit there is no man but he restrayneth hys power whiles that he vsurpeth some what to hym selfe or turneth some what thereof to one or an other Especially when God doth rayse vs vp to any honor or dignity we forget that we are men and we robbe God of hys honor and thrust our selues into hys place Thys disease is hard to be cured and thys punishment which God hath layd vpon the king of Babylon is an example for vs For God would haue bene content with a smaller punishment but because thys madnes doth so sticke in the bowels and mary that men dare chalenge vnto them selues that which is peculiar vnto god Wherefore there must needes be some sharpe medecine to teach them modesty humility and méekenes Kinges and Monarches at thys day do alwayes pretēd in theyr titles that they are Kinges Dukes and Earles by the grace of God but how many do falsely pretend that name to this end and purpose that they may chalenge to them selues authority ouer all For what meaneth that title by the grace of God but that they should knowledge no superior And in the meane season they would treade vnder foote God him selfe vnder whose shielde they mayntayne and defend them selues so farre are they from earnest consideration that they do reigne by hys benefit and goodnes Wherefore this is but a mockery that they boast them selues to haue theyr authority by the grace of god Seing it is so we may easely iudge how proudly prophane kinges do despise God although they do not pretend the name of God deceaueably as these vayne tatlers do which mocke God openly and so prophane and pollute the name of grace 23 Where as they sayd that they should leaue the stumple of the tree rootes thy kingdome shall remayne vnto thee after that thou shalt know that the heauens haue the rule Here Daniel doth end the interpretation of the dreame and teacheth that God will not so seuerely deale wyth the king Nebuchadnezer but that he will leaue some place for hys mercy Therefore he doth mitigate the great rigor of the punishment that Nebuchadnezer hoping for pardon might call vpon God and repent as there shall folow afterward a more euident exhortation But now Daniel doth prepare hym to repentance when he sayth that the kingdome shall remayne vnto hym For God could haue cast hym out of mans company so that he might alway haue remayned with the wilde beastes He might also haue cast hym streight way out of the world but thys is a signe of clemency that he will restore hym not onely vnto some meane state but to hys owne dignitie as though hee had bene alway vpright Therfore we sée that this dreame had bene profitable to kyng Nebuchadnezer if he had not despised the admonition of the holy Propeht yea if he had not bene vnthākefull vnto god For Daniel did not onely forewarne him of the calamitie which hāged ouer his head but also he brought the message of reconciliation God therfore had taught him profitably had he not bene stubburne and despised to learne as the most part of men commonly do But hereof many we gather a generall doctrine that when God doth appointe an end for his punishmentes we are moued to repentaunce because God geueth some taste his mercy that we may hope to obteine pardon of at hys hand if we flye vnto him vnfeinedly and in sinceritie This also is to be noted that Daniel addeth in the second parte of the verse After that thou shalt know that the heauens haue the rule For vnder these wordes is the promise of the spirituall grace included that God would not onely punish the kyng of Babylon to humble him but also would inwardly worke and chaunge the hart like as at the length though long first it came to passe I haue sayd that the grace of Gods spirite is here promised for we do know how smally men do profite without it although God correct them an hundreth tymes For the stubburnes and rebellion of our hartes is so great that we are rather more and more hardened when God calleth vs to repentance And doubtles Nebuchadnezer had bene like vnto Pharao saue that God did not onely humble him with outward punishmentes but also did geue him the inward motion of his spirite that he suffered him selfe to be taught and did submit him selfe to the power and iudgement of god This meaneth Daniel when hee sayth After that thou shalt know For Nebuchadnezer would neuer of his owne minde haue come downe to such a knowledge vnles he had bene touched with some secrete motion of the spirite He addeth That it is the power of heauen that is to say that God gouerneth the world and hath the whole rule For here he setteth the heauens as it were contrary to the earth and to all mortall creatures Now the kynges when they sée all thinges quiet about them if no man feare them they thinke that they are safe enough and whiles they will make them selues sure they looke round about them hether thether but they neuer lift vp their eyes to the heauens as though this perteined nothyng vnto God to mainteine kyngdomes to raise vp whom he will and to cast downe all the proud As though then that this were not in Gods hand the Princes of this world do neuer consider that the heauens haue the authoritie and rule but as I haue sayd they looke this away and that way before and behind euen euery way saue onely to the heauēs This is the cause that Daniel affirmeth that the heauens beare the rule He setteth God as it were agaynst all mortall men as is before 24 Wherfore O king let my counsaile be acceptable vnto thee and breake of thy sinnes by rightuousnes and thine iniquities by mercy toward the poore Lo let there bee an healyng of thyne errour As though he should say take my counsaile breake of thy sinnes cease from thy wickednes enter into a new trade of life that is turne thy crueltie into humanitie and mercy and thy tyranny into pityfull compassion of the poore thus let the errour
they are more and more enraged and waxe furious That Nebuchadnezer was chastened for a space by the hand of God and afterward repented to perceiue that God beareth the whole rule in all the world this was of speciall grace He sayth that God is the ruler in the kyngdome of men because that tyrauntes will be persuaded of nothyng more hardly then that they are vnder the power of god They will confesse in one word that they reigne by his grace but in the meane seasō they suppose that they are come to their authoritie either by their power or by fortune and that they are mainteined therein either by their power their wisedome or by their riches Wherfore they shut forth as much as in them lyeth God from the gouernement of the world whiles they are puffed vp with this fonde opinion that they remaine in their state and dignitie by their own power or wisedome This was no small profite then that Nebuchadnezer began to perceiue that God is the gouernour in the kyngdome of men for the kyngs would set him in a meane state betwixt them and the people They graunt in dede that the people must be in obedience vnto God but they thinke thē selues to be exempted from the common order and they imagine after their lustes that they haue a priuiledge that they nede not to be vnder the hand gouernment of god So was this as I haue sayd no vulgare nor cōmon lesson the Nebuchadnezer learned at the last that God doth raigne in the earth For kyngs do cōmonly shut him vp in the heauēs and imagine that he doth content him with hys owne glory so that he doth not intermedle with mens matters Afterward hee addeth what kinde of gouernment God hath euen that he raiseth vp whom he pleaseth and casteth downe others God is not the gouernour then onely in this respect that he susteineth the world by his vniuersall prouidence but because no man commeth to any authoritie but at his pleasure He gyrdeth some with a gyrdle he vngyrdeth others he powreth contempt vpon Princes and maketh the mighty weake as it is written in the booke of Iob. We may not imagine then any power of God that is idle but we must ioyne it with the present acte Whether then that tyrauntes haue the gouernment or good and godly kynges altogether is gouerned by the secret counsaile of God for other wayes he could not be the kyng and gouernour of the world 30 At that same houre was this thing fulfilled vpon Nebuchadnezer and hee was driuen from men and did eat grasse as the bullockes and his body was wet with the dew of heauen till hys heares were growne like Egles fethers and hys nayles like byrdes clawes The Prophet doth conclude that which he had spoken before that is as soone as the voyce came from heauē Nebuchadnezer was cast forth of mens company It may be that they had some occasion to dryue hym forth But because the coniecture is doubtfull I had rather leaue it indifferent which the holy ghost hath not reueiled I will onely touch this briefly that when he boasted that Babylon was built by the strength of his power it might be that euē the nobles also did disdayne whiles they saw him puffed vp with so great arrogancy or it may be also that he spake after this maner when he thought that they lay in wayt for him or when he perceaued that troubles were moued agaynst him How soeuer it is God sent forth his voyce and droue forth of the company of mē the kyng Nebuchadnezer in the same moment Therfore In that houre sayth he was the word fulfilled If it had bene a long space afterward the cause might haue bene ascribed to fortune or other lower meanes but where there is such copulation of the word with the worke the iudgement is more manifest then can be darkned by mās malignitie Therfore he sayth that he was cast forth and did eate grasse so that he differred not from the oxen that his body was watered with rayne because he did lye without the house For we oftentymes are watred with rayne and there is none which can escape that necessitie in the fieldes and often tymes the trauellers do come wette to their Inne But here the Prophet doth speake of the continuall iudgement of God that he had no house to go into but did lye in the fieldes So he sayth He was watered with the dew of heauen vntill sayth hee his nailes did grow lyke byrdes clawes and his heares lyke Egles fethers This place doth more confirme that which was spoken before that seuen tymes should bee expounded of a long time because his heares would not haue so growē in seuē monethes neither would there haue bene such a deformitie and so great in this space Therfore thys chaungyng which is described of the Prophet doth sufficiētly declare that the kyng Nebuchadnezer was punished with a longer tyme Neither could he so quickly be humbled because arrogancie is vntameable euen in a meane man how much more in such a great mighty Monarche 31 And at the end of these dayes I Nebuchadnezer lift vp myne eyes vnto heauen and myne vnderstādyng was restored vnto me and I gaue thankes vnto the most high and I praysed and honored him that liueth for euer whose power is an euerlastyng power and his kingdome is from generation to generation Now the Prophet doth bryng in the kyng speakyng agayne Therfore he sayth After that tyme was passed he lift vp his eyes vnto heauen There is no doubt but he doth meane of those seuen yeares And seyng he began at the length to lift vp his eyes vnto heauen hereby it appeareth how lōg the healing of his disease that is of his pride was For euen as where there is some liuyng part corrupted and almost consumed the remedy is hard and long euen so because pride is altogether fastened in mens hartes and doth occupy euen the very marow and doth infect what soeuer is in the soule therefore is it not so easily plucked away And this is worthy to be noted Furthermore we are also taught by this word that God did so worke in the kyng Nebuchadnezer that he did not forth with bring forth the effect of his grace opēly It was profitable for Nebuchadnezer to be so shamefully handled for the space of seuen yeares or such a tyme and to bee banished from the company of men but he could not so soone perceiue this vntill God had opened his eyes So then God doth often times chastise vs and calleth vs by litle and litle and also doth prepare vs to repentaunce but his grace is not straight way knowne ¶ The Prayer GRaunt almighty God seyng that although we are nothyng yet we do neuer cease to stand in our owne conceite and also are blinded by the vayne cōfidence of our selues and furthermore do vaynely boast of our vertues and powers which are nothyng that we may learne to put of
this peruerse affection and so to be subiect to thee that we may hange of thy mere grace and fauour that we may know that we stand and are susteine by thy onely power and so may learne to glorifie thy name that we do not onely obey thy word in true and pure humilitie but also may cōtinually desire and seeke for thy helpe and mistrustyng our selues may rest in that grace and fauour which is our onely stay vntill at the length thou gather vs into thy heauenly kyngdome where we may obteine that blessed eternitie which is gotten for vs by thy onely begotten sonne Amen For as much as Nebuchadnezer sayth that hée lift vp his eyes vnto heauen and his vnderstandyng was geuen him agayne hereby we gather that he was a space without his minde Neither yet was he so without his minde in my iudgement but he knew his miserie but in the meane season he dyd byte the bridle and was like a brayneséeke man Other say that he was altogether mad I will not contend of this matter but this is sufficient for me that he was without his minde so that he had some part of a beast But it is probable that he had some intelligence left that he perceiued some punishment by his miserie In the meane season he did not lift vp his eyes into heauen vntill God drew him to him For the rods of God do nothyng profite vs except he worke within vs by his spirite as we sayd before The speach is as much as if he should say he began to thinke that God was a iust iudge For although his shame did trouble him for a while yet he did not looke vnto the hand of the smiter euē as is sayd in an other place Therfore he begā to acknowledge that God is the reuenger of pride after that tyme which was appointed before was past of that which we haue spoken And they do lift their eyes into heauen which do also cast thē downe to the earth Because Nebuchadnezer should haue risen vp vnto God whom before he had forgotten as wakened from his déepe dreame hée should also haue throwen downe him selfe to the earth because now he had receiued the reward of his arrogācy For he durst lift vp his head aboue mans state when he tooke to him self those things which were due vnto god Therfore he dyd not now lift vp his eyes vnto heauē by a vayne confidence as before whē he was made drōken with the beautie of his Monarchie but he did so looke vpon God that he was cast down protestrate in his minde Afterwardes he addeth And J blessed the most highe and I praysed and glorified hym that liueth for euer This chaungyng doth shew that the punishment was layd vppon kyng Nebuchadnezer especially for this cause because he spoyled God of hys iust honour Here he doth describe the fruite of his repentaunce If this affection dyd spryng of repentaunce that Nebuchadnezer should blesse God it foloweth then that first hee was a sacrilegious person which tooke from God hys lawfull honour and would set hym selfe in hys place euen as hath bene sayd before And here also we may learne what it is to prayse God truly that is when we beyng brought to nothyng do acknowledge and determine with our selues that all thinges are vnder his gouernment and as we shall sée afterward that he is the gouernour of heauē earth that his will should stand both for law and reason and for the chief rule of iustice For otherwyse we may celebrate the prayses of God with open mouth but it shal be a mere dissimulation because no man can prayse him sincerely and purely but he which doth ascribe vnto hym all these thynges which we will speake after And first Nebuchadnezer sayth because his power is the euerlasting power and his kingdome from generation to generation In the first place here he confesseth that God is the eternall king which is a great thing For there is set agaynst thys perpetuitie the weakenes which is in men seing that all the chiefe Monarches which excell with greatest power haue nothing safe or certayne not onely because they are subiect to the chaunges of fortune as the prophane men doo commonly iudge or rather they hang on the gouernment of God but because they fade away for the most part by theyr owne vanitie We sée the whole world as it were tossed and to be like the troubled sea If there be any quietnes in one part or moe yet in euery moment there may some new and soddayne thing come to passe which was not looked for As in a quiet and bright heauen a tempest will soddaynely rise euen so we sée it come to passe in mens affayres Seing then it is so there is no firme nor stable state in the earth and especially Monarches doo shake them selues with theyr stormy stirres This is then the perpetuitie which is here declared of the king Nebuchadnezer that God is a Monarche which by hym selfe reteyneth and gouerneth hys empire and therefore he is without all daunger and perill of changing 32 And all the inhabitantes of the earth are reputed as nothing and according to his will he worketh in the army of heauen and in the inhabitants of the earth and none can stay his hand nor say vnto hym what doest thou Now is added the contrary member that the Antithesis might bee full For although it followeth that among men there is nothyng sure or sound where that principle is of force that God is the euerlastyng kyng yet few do so reason because all men doo graunt vnto God with one worde a sure and perpetuall state but in the meane season they do not descēde into themselues that they might earnestly wey and consider theyr owne weakenes but being vnmindefull of theyr state they rage euen agaynst God himselfe Therfore thys explication was necessary which is set forth that is after that Nebuchadnezer praysed God because his power is euerlastyng he addeth of the contrary part that all the inhabitors of the earth are reputed as nothing Kela which some do thinke to be one word and take it for a thing that endeth For Kala signifieth to finish or to fulfill and some tymes it signifieth to consume wherof they thinke the name is deriued because that men are reputed in theyr owne measure but God is vnmeasurable But that is a hard interpretation and this opinion is more receaued that He should bee put for Aleph and so sayth Nebuchadnezer that men are reputed as nothing before God. Now therefore we sée how aptly these two members do agrée betwixt themselues that is that God is the euerlasting king and men are nothing For if any thing be geuen vnto mē so much is diminished from the power and high empire of god Therefore it followeth that Gods right can not stand whole vntill all mortall men are brought to nothing And although men do set much by them selues yet Nebuchadnezer doth pronounce by
as well in the army of heauen as in the dwellers of the earth By the army of heauē I do not vnderstand as in other places the Sunne the Moone the Starres but the Angels themselues and euen the very deuils which may well be called heauenly in respect of their begynning and furthermore we know that they be the Princes of the ayre Therfore signifieth Daniel as well the Angels as deuils and men to be gouerned by his will and although the wicked do rush out neuer so outragiously yet they are held in by a secrete bridle that they can not fulfill what soeuer they lust Therfore is God sayd to worke as well in the army of heauen as in men what soeuer he will because he hath the Angels obedient vnto him that is the elect but the deuils are compelled to obey his rule although they would do the contrary We know that the deuils are by all meanes agaynst God but yet at the length they are compelled to obey him not willyngly but by constraint And euen as he dealeth with the Angels and deuils so also he doth with the dwellers on earth For some doth he gouerne with his spirite that is the elect which after that they be regenerate by his spirite are so led of him that his righteousnes doth truly shyne forth in all their workes He worketh also in the reprobate but after an other sort for he draweth them headlong by the hand of the deuill he driueth them by his secret power he striketh them with the spirite of brayneséekenes he blyndeth them and casteth them into a reprobate sense he hardeneth also their hartes to stubbornes Behold how God doth worke all thinges by his will in men and Angels Now there is an other kinde of working for as much as belongeth to the outward state For God doth lift this man on high and casteth downe an other So we sée that rich mē often tymes become poore and some are lift vp from the donghill to clime to high degrées of honor The prophane men do call it the play of fortune but it is the incomprehensible and most iust moderation of the prouidence of god Thus God worketh then after his will in men and Angels But that inward action should be put in the first place as we haue sayd 33 At the same tyme was myne vnderstandyng restored vnto me and I returned to the honour of my kingdome my glory and my beauty was restored vnto me and my counsaillers and my Princes sought vnto me and I was established in my kingdome and my glory was augmented towardes me Here doth Nebuchadnezer declare more copiously that which he had touched briefly before that is to say that he had recouered his wit agayne and so doth he commend the mercy of God because he was contēt with a small temporall correction at the length gaue him hys mercifull hand to make hym a mā agayne of a brute beast Not that he was chaunged into a beast as is sayd already but because he was brought to that shamefull miserie that he was lyke the wilde beastes and fed also with them Wherfore that deformitie was so horrible that the restoryng might be called as it were a new creation and therfore Nebuchadnezer doth so much celebrate this grace of God not without cause Therfore in that tyme myne vnderstādyng was restored to me He had spokē this once but because vnderstādyng reason is an inestimable benefite of God Nebuchadnezer doth inculcate this sētēce doth cōfesse that he had tryed the singular grace of God because he was restored to his minde agayne And he doth also adde that he was restored to hys honor and to the excellencie of his kyngdome because hée was sought to of his counsellers and nobles It is not knowen how this was fulfilled because the memory of those tymes is buryed but that it is probable that at the length the Princes of the kyngdome were bowed to clemency that they coueted to receiue to them the kyng that was cast forth We will not say that thys was done of them of purpose for God so vsed them that yet they knew not that they did execute that which he determined They heard a voyce from heauen To thee be it spoken O king Nebuchadnezer beholde the kingdome is gone from thee c. This thyng ought to haue bene known amōgest all men to haue bene spread abroad amongest all but we know that men do very easely forget when God speaketh The Princes therfore though they did not know that they did God seruice therein yet required they their kyng By this meanes he returned to hys dignitie of the kingdome and hys honor was greater then it was before 34 Now therefore I Nebuchadnezer prayse and extoll and magnifie the king of heauē whose workes are all truth and hys wayes iudgement and those that walke in pride he is able to abase This is the end of the commaundement where Nebuchadnezer doth ioyne a notable confession of his fault with the prayses of god For that which he doth adde of the proud he doth vndoubtedly properly apply to hys own person as though he should say God would set me forth as a notable example whereby all might know that the proud are humbled by his hand For I was puffed vp wyth pride but God hath thus corrected me by an horrible punishmēt that now my example might profit all men Therefore haue I sayd that the king Nebuchadnezer did not thanke God here simply but did also confesse hys fault because he was worthely brought by such seuerity into subiection for hys arrogancy coulde by no lighter remedy be corrected But first he sayth I prayse extoll and glorifie the king of heauen There is no doubt but this heape of wordes came of a vehement affection And here also the antethesis must be vnderstād by that principle which we haue sene before that is that God is neuer rightly praysed vntill the shame of men be vncouered that God is neuer rightly extolled but when their highnes is throwne downe that God is neuer glorified but when men being as it were ouerwhelmed wyth shame fall downe vpon the earth Therefore also whyles Nebuchadnezer doth in thys place prayse extoll and glorifie God he doth also confesse as before that both he and all mortall men are nothing do deserue no prayse but are worthy of all shame Afterward he addeth because all hys workes are truth Here Kesot is taken for righteousnes and integrity For emez dine are called true iudgementes but it is here referred to equity therefore all the workes of God are verity that is they be vpright as though he should say that nothyng is worthy to be reprehended in the workes of god Therefore the explication foloweth that all hys wayes are iudgement We sée therefore that here is praysed in God perfect iustice This ought to be also referred vnto Nebuchadnezer as though he should say God did not handle me ouer roughly there is no
so dayntely as the aboundance of hys kyngdome would beare especially seyng the East partes are more delicate then all other and that Babylon was also the mother of all riotousnes seyng the condition of the kyng was so chaunged all men might know that this was not done by fortune but by the rare and the singular iudgement of god Afterward he addeth that which he spake before That his body was watered with the rayne of heauen vntill he knew that the hygh God dyd rule in the kingdome of men Here is agayne expressed the end of his punishment that Nebuchadnezer should know that he was made kyng by Gods appointment that no earthly kings cāst and but as God stayeth them by his hand power But they do thinke them selues to be set safe and sure from all chaunges and misfortunes And though they set forth for a shew in theyr titles these wordes that they do reigne by the grace of God yet do they despise all that is of God and God him selfe for they take vnto them selues the glory of god This is the madnes of all kynges as may be gathered of these wordes For if kyng Nebuchadnezer had bene persuaded of this that kinges are set in place by God and that they do depend onely of hys good pleasure and that they stand or faull as he decréeth there had bene no nede of this punishment as is plainely expressed in these wordes Therfore he shut forth God from the gouernement of the world And this is the commune maner of all earthly kynges as I haue sayd before They will all I graūt professe otherwise but the holy ghost doth not regard such feyned protestations as they tearme them Wherfore in the person of kyng Nebuchadnezer the dronken presumption of all kynges is set forth vnto vs as in a glasse that they thinke in dede that they stand by theyr own power and they exempt them selues from the gouernment of God as though he did not sit as iudge in the heauens It was necessary therefore that Nebuchadnezer should be humbled vntill that he did know that God reigneth vpon the earth because that by commune opinion they do shut him vp in the heauen as though he were contented with his rest and had no care for mankynd In the end is added and whom he pleaseth he setteth ouer it Which expresseth more playnely that which he had spoken darkly how that Nebuchadnezer beyng daunted tamed and brought down by seuere punishment did know that God raigneth in the earth For when earthly Princes behold them selues so defended with their Gardes so to abound with riches that they can with a word gather great armies when they sée also that all men are afrayde of them they thinke that God hath no more authoritie ouer them and they can not perceiue how any chaunge can come vnto thē as it is spoken of all the proude persons in the Psalme as Isaiah sayth to the same purpose Though the scourge passeouer or the floude ouerflow the whole earth yet shall none euill touch vs As though they should say all though God should thunder and lighten from the heauen yet shall we be safe and sure from all discommoditie daunger Thus do kyngs persuade them selues Wherefore then do they begyn to know God to be the kyng of the earth when they do perceiue that it standeth in his hand and pleasure to cast down whom he hath before raised and agayne to exalte the humble and the abiect so that this is the explication of the former sentence 22 And thou his sonne Beltsazar hast not humbled thy hart though thou haue knowne all this Here Daniel declareth to what end he hath rehearsed that which we haue heard hitherto of the punishment of king Nebuchadnezer Beltsazar ought to haue bene so moued with that example in his owne familie that he should haue submitted him selfe vnto god Now it is credible that his father Euilmerodah had also forgotten that punishment yet because hee did not deale so dissolutly agaynst God neither did he reproch the true and sincere Religion God dyd spare the miserable tyraunt which did reteyne hym selfe in some mediocritie But as concernyng his nephew Beltsazar he was altogether intolerable therefore God striketh kim This is it that the Prophet now teacheth Thou art his sonne sayth he He vrgeth him with this circumstance because he neded not to fetch an example farre from straunge nations when he might know at home that thyng which was mete and necessary to bee knowen And he doth also amplifie the crime after an other sort when he sayth Thou diddest know all this For men vse to pretend ignoraunce for a shielde whē they extenuate their faultes and excuse their crimes but they which wittingly and willingly do offende want all excuse The Prophet therfore cōuinceth this kyng of manifest contumacy as though he should say that he had prouoked Gods wroth of set purpose because he was not ignoraunt how great and how horrible a iudgement doth belong to all proude persons in that he hath such a wonder full notable example in his grandfather which should alwayes haue bene in his remembraunce 23 But hast lift thy selfe vp agaynst the Lord of heauen and they haue brought the vessels of his house before thee and thou and thy princes thy wiues and thy concubines haue dronke wine in them and thou hast praysed the Gods of siluer and gold of brasse yron wood and stone which neither see neither heare neither vnderstand and the God in whose hand thy breath is and all thy wayes him hast thou not glorified The Prophet doth prosecute his purpose and confirmeth that which I haue spoken that kyng Betsazar would receiue no doctrine but was willyngly blynded at Gods iudgement Thou hast lifted thy selfe vp sayth he agaynst the Lord of heauen If he had proudly raised him selfe vp against men that had bene a fault worthy of punishment but whē he prouoketh God of set purpose this arrogancy could in no wise be suffered And he expresseth the maner of his pride when he sayth that he commaunded the vessels of the tēple to be brought forth and that he did drinke in them Now the pollution was a wicked sacrilege But Beltsazar was not content with that wickednes that hee had abused the holy vessels to his rioteousnes and filthy dronkenes and that he had set them before his concubines and harlots but hee addeth a more horrible reproch and despite agaynst God for he praysed his Gods of siluer of gold and of brasse of yron of wood and of stone which haue no sense at all This was not spoken of before but because Daniel doth here beare the person of a teacher he doth not speake it so shortly as he did before For when he sayd in the begynnyng of this chapter that Beltsazar celebrated this filthy feast hee was an historiographer but now is hee a doctour and a teacher Thou sayth he hast praysed the Gods made of corruptible
substaunce which neither see neither heare nor vnderstand and thou hast defrauded the liuing God of his honour in whose hand thy lyfe is vpō whom thou doest depend and of whom also thou hast what soeuer thou boastest vpon Seyng then thou diddest so despise the liuyng God which was so mercyfull vnto thée how foule and shamefull is this ingratitude We sée therefore how seuerely the Prophet doth here rebuke the wicked tyraunt for his sacriledge for his outragious pride and rash boldnes and also for his shamefull ingratitude agaynst God. 24 Then was the palme of the hand sent from hym and hath written this writing In the word bedain then there is an emphasis signifiyng that the full tyme of the vengeaunce of God or declaration thereof was now come Wherefore Daniel declareth that God did vse long sufferance towardes the king Beltsazar and did deferre hys punishment of long tyme but now hee came forth as a iudge and sat vpon his iudgement seat when hys pride was at full and hys wickednes was in no wyse tolerable We sée therefore that thys must be read with an emphasis as though he should say thou canst not here complaine of the swiftnes of thy punishmēt as though God had done it before the tyme Thou canst not say that God was ouer hasty in thys punishmēt Consider and weigh wyth thy selfe how many wayes and how long space thou hast prouoked hys wrath And concerning thys last fact thou wast come to the full measure of iniquity whē thys hand appeared vnto thée God therefore now in due tyme draweth thée forth to punishment because he hath long suffered thée and thy horrible sinnes After thys long sufferaunce what remayned seing thou doost so proudly set thy selfe agaynst hym but that he should bring thée downe because thou art vtterly desperate and no amendment is to be hoped And lest Beltsazar should demaund farther from whence thys hand commeth he sayth that it procedeth from the presence of God as a witnes of hys vengence from heauen that thou shouldest not thinke it to be a vayne vision but shouldest know that God by this figure doth declare hymselfe to be displeased wyth thy sinnes and because thou art now come to the extremity of thy wickednes thy spedy punishment is also fallen vpon thée And thys writyng was noted sayth he as though he should say that the kyng Beltsazar is not deceaued because this is the hand of God that is sent from hys presence that it might be a sure witnes of his vengeaunce 25 And thys is the writing which he hath written mene mene tekel vpharsin 26 Thys is the interpretation of the thing mene God hath numbred thy kyngdome and hath finished it 27 Tekel thou art weighed in the balance art found to light 28 Peres thy kyngdome is diuided and geuen to the Medes and Persians Here Daniel doth expound those foure wordes which were written on the wall The king could not read them eyther because he was astonished or because God had troubled all hys senses and had as it were dawbed vp his eyes And the same may we say also of the Mages and Soothsayers They myght haue read if they had not bene blynded by god Daniel doth first of all therefore rehearse those fower wordes mene mene tekel vpharsin Then doth he interprete thē One word is twise rehearsed Mene. Some do thus diuide it that both the yeares of the life of the king and also the tyme of the kynges raygne was numbred But this subtilty semeth not substantiall Therefore I thinke that this word was added twise for cōfirmation as though the Prophet should say that the number was now fulfilled For in accomptes it is easy to fayle as the prouerbe is Wherefore that Beltsazar myght vnderstand that hys lyfe and hys kingdome was now at an end God doth affirme that the number is full and perfect as though he should say that there should not be added one minute of an houre to the terme appointed And thus doth Daniel hym selfe interprete the same God sayth he hath numbred thy kingdome that is God hath appoynted and determined an end of thy kingdome so that it must néedes come to an end because the tyme is accomplished Although here God speake but to one king and the writing was set before hys eyes yet may we gather a generall doctrine hereof that God hath determined a certayne time to all kingdomes The scripture testifieth the same of euery one of our liues If God then haue appointed to euery mā hys dayes much more may it be sayd of publike Empyres and kingdomes because they are of greater importance Therefore let vs know that not onely kinges do lyue or die but that kyngdomes are chaunged also by Gods appointment as is sayd before and that they are so set vp by God that he appointeth them also their certayne end And hereof should we take comfort when we sée tyrauntes deale so outragiously that there is no measure in their lustes and cruelly When then they do so rage as though they would mixe heauen and earth together let vs remember this doctrine that their yeares are numbred God knoweth how long it is expedient for them to raigne he can not be deceaued For vnles he did know it to be profitable for the church and his elect that the tyrantes should rage for a time doubtles he would straight wayes bridle them and plucke them downe but because he hath appointed the number from the beginning let vs know that the full tyme of vengeaūce is not yet come as long as he suffereth thē to abuse so licenciously their rule and power graunted vnto them of God. Now foloweth the exposition of the word tekel Because thou wast weighed in the balance sayth he and wast found faulty Heare Daniel declareth that God doth so order hys iudgementes as if he did holde the balance in hys hand It is a similitude borowed of the custome of men We know that the vse of the balance is that there should be a certaine measure and an equall distributiō in thinges So also is it written that God doth all thinges by waight and measure because he doth nothing confusedly but with such measure that there can be neither more nor lesse as the common saying is For this cause Daniel sayth that Beltsazar was weighed in the balaunce that is to say that God was not hasty in punishing of hym but did execute that punishment iustly after his vsuall manner and continuall order because he was found faulty that is because he was light and of no weight As though he should say thou supposest that thyne honour should be spared and because all men do reuerence thee thou thinkest thy selfe worthy of honour Thou art deceaued sayth he for the iudgement of God is otherwise God doth not vse the common balance but he hath waightes of hys owne and thereby thou art found faulty that is nothing worth a man of no reputation There is no doubt but