The pride of King Nabuchadnezzar, Dan. 4.26.27. by Henrie Smith.

Dan. 4. 26.

26 At the ende of twelue moneths, hee walked in the royal pallace of Babel.

27 And the King spake and said, Is not this great Babel that I haue built for the house of the kingdome, by the might of my power, and for the ho∣nour of my maiestie.

I Haue chosen this storie of Nabucad∣nezer, wherin you may see his pride, his fal, and restitu∣tion. This Nabu∣chadneezer was a wicked king, and therefore God warned him by a dreame, and by Daniel to amende

his life, but all would not serue: he made many shewes, but reuolted againe, therefore at the last GOD gaue him ouer for a time, and hee became like a beast vntill hee ac∣knowledged his power to come from God. A warning to all rulers to remember that one ruler is a∣boue which must bee serued of them all, or else all their buildings and treasures, and gard, will not shield them from iudgment when the stroke commeth, no more than they could saue Nabuchadnee∣zer.

At the end of ••welue moneths (saith Daniel) this king walked in his royall pallace. The Prophet shewes that he had deserued this punishment before, and that his dreame which he had did tell him how that his kingdom should depart from him

for his pride: yet this respite was granted him, for twelue moneths, like the fortie daies which were gran∣ted to the Niniuites:* 1.1 To try what he would do vpon his warning, & whether hee would repent as the Niniuites did, therefore the holy Ghost sheweth how the time ran, and how hee liued after. As if hee should saie, if he wold returne yet, and be warned by the dreams, & by the Prophet which I sent him, I will staie my hand, and his king∣dome shall not depart from him: but here he shewes that hee forgot his dreame like a dreame, and was more desirous to knowe▪ what it meant, than to be warned by it the twelue moneths ranne moneth af∣ter moneth. Now his dreames are gone, he thinketh that all his end∣ed, yet Nabuchadneezer is all one,

therefore hee getteth him vp into his pallace amidst his delightes, to beake himself as it were in the Sun of all his pleasures, where in deede he hastned God to take al his plea∣sures from him, when hee shoulde haue repented, as Daniel willed him, and ripped vp his sinnes, and bewailed his life, and poured forth teares, and preuented his iudge∣ment with praier vppon his knees, then was hee stalking in his gal∣leries, and thinking what sinne should be next, to fill vp the num∣ber of his rebellions, that GOD might not spare him when hee iudged.

So the wicked will not suffer the prophesies of God against them to be vaine, but they will put God in mind of their punishments and sinne, till the punishment come to

fulfill the threatninges due vnto them.

Some thinke that Nabuchadnee∣zer walked vpon the roofe of his pallace, from whence he might see all parts of the Cittie round about him.* 1.2 Like the mountaine whither the Tempter lead Christ, to shew him the beautie of the world.

This Daniel would signifie, that the King liued in ease as hee liued before, and pleased himselfe in va∣nitie still,* 1.3 for all his warning, and turned his time of repentance to sinne. Therefore the Lorde would defer no longer, but cut him down like the barren figge tree, to teach vs to take mercy while it is offered, to repent while we haue time, and if God speake but once to vs, to lay it vp in our harts for euer: not look to bee spoken to againe, because

God is not bound to warne vs at all. One would haue thought that Nabuchadneezer would haue re∣membred his warning while he li∣ued, which had such a straunge and fearefull dreame, and after an other dreame to confirme it, and after such a Prophet to expound it, and the exposition of it threate∣ning such a downe-fall vnto him∣selfe. One would haue thought he could not haue forgotten it thogh he had liued vntil this day. But like a wonder, which lasteth but nine daies: so is the repentance of them that are accustomed to sin. When sinne is rooted, it stickes harde, and who shall weed it? Though God should send vs dreams, though he should shew vs visions, though he should raise vp Prophets, Daniell himselfe cannot make this blacke

Moore white, which hath beene e∣uer blacke. We may see this in our selues, for what neede we to heare so often of repentāce, more than of anything els: but it is such a thing that we can not frame ourselues to. If we bee warned of any thing but of sinne, one warning will serue: but we are so incorporate and in∣ured with sinne, that a thousand Sermons wil not serue: so custome hath made sinne stronger in manie than the worde of God. Well re∣member, or consider, or applie it how he will, after twelue moneths God will come, and take account of his dreames, and of his Prophet which hee sent to see what Nabu∣chadneezer hath profited by them. Although lied haue leaden feete, which are long a•• comming, yet he hath iron handes, which, when

he commeth will strike home.

Now God comes and findes Nabuchadneezer vpon his Towers, when he should haue cast himself downe to the ground, & thought vpon his dreames, and Daniel, to humble his pride. Hee was pearch∣ed vpon his roofe, and there he be∣gins to crowe of his wealth: Is not this great Babel, that I haue built for the house of my kingdome by the might of my power, and for the honour of my maiesty? See how the man standeth in admiration of his vanity, like an vsurer which doteth of his money as though hee had deserued im∣mortall fame for spending his mo∣ney vainely, to lay one stone vpon another.

Is not this great Babel, &c. hee should haue saide: Is not this Na∣buchadneezers follie, which he hath

built for a mocke to his name, and an impeachment to his wisdome, for men to say when they passe by, looke how our King hath bestow∣ed his reuenewes, here lie our sub∣sidies, & our tributes in these stone walles? But Nabuchadneezer thin∣keth that euerie man will prayse him for his follie. Therefore as a woman when shee is prickt vp in her brauery, thinketh that all doe admire her, and hath as goodlie opinion of hir selfe, as the Pecocke hath of his feathers, and frameth al her trickes, and speeches, and ge∣stures accordingly: So when Na∣buchadneezer sate in his pallace, and saw such sheeres about him, now, saith pride, thou must frame thy lookes, and gestures, and speeches accordingly, or else the Kings pal∣lace will bee brauer than the King

himself. So hee beginneth to exalt his minde higher than his pallace, and to looke & speake stouter then he did before: the temptation was no sooner in his heart, but it was in his mouth, and he pleased him∣selfe therein so well, that he could not refraine, beeing alone, but as a foole, admires himselfe in a glasse: so he, when hee was alone, and no bodie with him, yet he strouted a∣lone, and bragged by himselfe, to thinke what a iolly fellow he was. Nowe men begin to talke of his buildings. By this we may see how wealth and honors chaunge man∣ners, and howe a gay coate, or a wrought handkercher, or a golde ring can braue a mans minde, and make him looke and speake after another fashion than he did. It is a wonder to see what power these

pettie vaine toyes haue ouer the minde, to alter and change a man sodainely, when hee thinkes better of himselfe that day hee weares them, than any day else.

Is not this great Babel, &c. Before the holy Ghost layeth Nabuchad∣neezers words, marke how he com∣meth vnto them. The King spake & said: was not one enough, but hee must say, spake & saide? This doub∣ling of the words sheweth, that he spake with a premeditated pride from his heart root, which should out whether it were sinne or no, come what will come. For the ho∣lie Ghost doth bring in other spee∣ches with He said, and no more: but heere hee saith, He spake & saide, as though hee spake twise, not as hee spake at other times, but like a man at defiance, which could not recall

anie worde that he saide, but if hee could say more, he would say it to anger him. Did I cal it great Babel? I may call it great Babel. Did I saie that I built it? I will say that I built it. Did I adde for the honor of my maiestie? Let it goe for the honor of my maiestie. Thus he spake and said, as though he would bee con∣stant in his pride, although he were constant in nothing else.

Is not this great Babel, which I haue built for the house of the kingdome by the might of my power, for the honor of my maiestie?

Three thinges I note in this say∣ing.

First, what a glorious opinion Nabuchadneezer had of his vaine buildings, out of these wordes, Is not this great Babel?

The second, that hee tearmeth

himselfe the founder of it, as if hee had done all without an helpe, in these wordes, which I haue built by the might of my power.

The third is, that in al his worke he sought nothing but vaine glorie out of these words, for the honour of my maiestie.

These three sinnes Nabuchad∣nezzer doth bewray in one bragge: and in all these three wee are so like him, that the beastes were not so like him, when hee became like a beast. First wee haue not so won∣derfull an opinion of God, or of his word, or of heauen, as we haue of our owne actes, although wee neuer be able to doe halfe that Na∣buchadnezzer did then, yet this is our manner, to attribute all to our selues, whatsoeuer it bee, riches, or honors, or helth, or knowledg, as if

all came by labour, or pollicie, or art, or nature: if we cannot drawe it to one of these, then we thinke it fortune, though wee vnderstand not what fortune is: for if wee did count our selues beholding vnto God for them, wee would finde some time to bee thankfull to him. Lastly, when we ouer-viewe these matters, this is our solace and com∣fort, to thinke with ourselues, these are the things that make vs famous and spoken of, and pointed at, and there wee ende, as though it were enough to be pointed at. Is not this great Babel?

That which one loueth seemeth great and pretious aboue all which hee loueth not, although they are better then it: so do these buildings seeme vnto Nabuchadnezzer. One would thinke, that a house, though

it were a faire house, were not a matter for a King to be proud of: stone walles are not so pretious, that hee should repose all his honor vpon lime & morter. But this is a iust thing with God, that vaine men should haue vaine prosperity, and vaine comfort, and vaine glo∣rie, that they may deceiue them when they trust to it. Therefore as the faithfull soule looketh vpon the word, or vp to heauen, and saith to it selfe, is not this my ioy, is not this mine inheritance: so the carnall man, when hee looketh vppon his buildings, or his money, saith vnto himselfe, is not this my ioy, is not this my life: and while hee pores and gapes to long vpon it, by little and little the loue of it growes more and more in his heart, vn∣till at last he mindeth nothing else.

This was the first dotage of Nabu∣chadnezzer.

The second was, which I haue built by the might of my power. What a vant was this to say, that he built Babel, when al histories record, that it was built by Semiramis before Nabuchadnezzer was. Wherefore doth hee boast of that which an o∣ther did? The answer is easie: why doe other so now? Wee see that e∣uery man doth labour to obscure the fame of others, that they may shine alone, and beare the names, especially in buildings. If they doe but adde or alter any thing in their schooles or hospitals, or colledges, they looke straight to bee counted the founders of them.

And thus the first founders of many auncient places are forgot∣ten: so it is like that Nabuchadnez∣zer

did adde or alter some thing in this Cittie, and therefore he tooke all to himselfe. But if Semiramis, or any other had not built it but Na∣buchadnezzer had beene the foun∣der of (as he would seeme) yet this had beene a proude and arrogant speech to say, which I haue built: for it was not hee that could build Ba∣bel, no more than Nemrod could finish Babel:* 1.4 but vnlesse the Lord build the house, the builders build in vaine.

Therefore when hee sayth, By the might of my power, hee should haue saide, by the might of Gods power.

But by this you may plaine∣lie discerne how harde and diffi∣cult a thing it is for him to hitte vppon a right worde, or a good woorke which hath not a good

thought to bring it foorth. There∣fore make the roote sweete,* 1.5 or the fruit will be sower, counterfaite as cunningly as he can.

Lastly, where he putteth in for the honour of my maiestie: hee shew∣eth that he was of Absolons honor, though hee had deserued shame, yet he would haue fame: because hee had no children to keepe his name in remembraunce,* 1.6 therefore he erected a piller, which he called Absolons place: so stately houses in England, beare the names of the Lords that owe them, for the same vanitie.

Here Absolon thought to be bu∣ried,* 1.7 as Nabuchadneezer thought to dwel in his pallace, but he was cast into a pitte, as Nabuchadnezzer was turned into the wildernes:* 1.8 so Sheb∣na made his sepulcher in one cun∣try,

& was buried in another. For why should pride haue the reward of humilitie. Honour (saith Salo∣mon) goeth before humilitie,* 1.9 that is, honour is the reward of humili∣tie: and yet Nabuchadnezzer would bee honoured for his pride. What hath he done, or Sheba, or Absolon, that they should erect such monu∣mentes, to bee praised after death, which were not worthy to bee praised in their life? Before the building of Babel, hee had done nothing worth the speaking, for because he liued alway like a beast, therefore God punished him like a beast.

And doth he deserue nowe to bee spoken of in all ages, for hea∣ping stones together? Hereby we may see a small matter maketh great men proud, and they would

be praysed for euery thing they doe.

But looke how God ouerthwar∣teth them: for in that wherein they looke to make their greatest glorie, they shame themselues the most of all: and that which they practise to exalt them, doth dis∣grace and ouerthrowe them, get∣teth them hatred of such, which o∣therwise would not meddle with them: sinne so deceiueth them, like the blinde Ammorites, that they take a cleane contrarie waye vnto their desires, as wee mae see in the second chapter of the book of Genesis, they which built Ba∣bel, saide,* 1.10 that they would builde it to get vnto themselues a name: but they get to themselues shame: for they could not finish it, when they had begun it, but were con∣founded

in such a wonderful sort, to their seeming, that they knewe not what they did: so sodainely likewise they vnderstoode not a worde that one another spake. So when Nabuchadnezzer came vnto himselfe againe, hee sheweth, that when hee sought his owne honor and glory, honour and glory both departed from him, and hee was made like a beast: but when hee sought the honour and glorie of GOD, his honour came againe, and he was made a king.

This would pull away manie toies from womens backes, if they did well weigh and consider with themselues, how God makes them ridiculous by that, which they do weare to make themselues amia∣ble. If they did thinke that the su∣persluitie of apparel, which they

clogge on to please the world, by the secrete iudgement of GOD, did not please but displease, they would bee as much ashamed of their attire, as Eue was of her na∣kednesse. Would they weare such gardes like a Pedlers shoppe vpon their backes, but to please. See nowe howe GOD doth mocke them: for they are not liked, but disliked, and worse thought of for it, then they that goe in Russet, and seeke no prayse at all. They thinke, am I not braue: others thinke, is she not proude: they thinke, am I not sweete: others thinke, is she not light: yet they dreame that euerie one prayseth them: as Nabuchadnezzer thought that euerie one would honor him for his pallace.

If their gorgeous buildings and

brauerie condemne them before men, how will it condemne them before God? Therefore when Na∣buchadnezzar sayth, for the honor of his maiestie, he should haue said for the honour of Gods maiestie, and then this had beene recorded for his honour indeede, and his house had bene the house of God, for as we should speake, and studie, and labour to Gods glory, so we shuld build also to Gods glorie, that our houses may be like Temples, as O∣badias was: but few seeke glorie that waie, they had rather pull downe then build in such sorte. Thus you haue heard what Nabu∣chadnezzer spake, as though GOD would destroie the thoughts and pride of such builders. These are the thoughts and meditations of princes and nobles, when they be∣holde

their buildinges, and open their coffers, and looke vppon their traine swinging after them, they thinke as Nabuchadnezzer thought, Is not this greate Babel? Is not this greate glorie? Are not these the treasures that shall make my children riche? Is not this the traine that maketh me reue∣renced in the streetes? Is not this the house that shall keepe my name, and cause mee to bee remembred, and make them that are children now to speake of me heereafter, when they shall goe by and looke vpp, and see these antikes and knackes ouer their heades, they will saie, Oh hee that builte this was a greate man, hee did beare a greate swaie in Court and Countrie, who but hee while hee liued: al∣though

though this King bee dead and buried, yet his pride escaped and came to vs. Nabuchadnezzer hath children yet aliue, which builde as highe as hee, goe as braue as hee, spende as vainely as hee, and are as proude and insolent as hee, although they be not Kings nor Dukes, nor Knightes, nor yet good Squires. Looke vpon their pallaces, and then consider with thy selfe, and thinke whether they bee of Nabuchadnezzers broode, Is not this greate Babel? and is not Nabuchadnezzer Lorde of it? Oh if they might liue to walke in their galleries still, they would neuer desyre anye other hea∣uen.

But Nabuchadnezzer hath shewed the waie before them, and they must all daunce after

him, though they were as mighty, though they were mightier then he, death wil not take his kingdom for a ransome. Now what is Babel and what is Nabuchadnezzer the king therof. Now Babel is destroi∣ed, and the king which built it is laid in dust: had it not bene better to haue built an house in heauen, which might haue receiued him when he was dead. The name of these pallaces may well bee Babel, that is, confusion, because they prophesie confusion to thē which build, them: for their foundatiō is pride, their wals extortion, theyr roofe ambition, and all the stuf∣fings within them is vsurie, bribe∣rie, cruelty. Now if this be the best which Nabuchadnezzer hath to vant of, what is the worst which he may bee ashamed of? When I

see how earnest hee was about his dreame, and how loose he sate after in his pallace. Me thinks I see the image of the worlde in one man: how liuely doth Nabuchad∣nezzer resemble the dreamers of our time? such inquirie, such dili∣gence to know Gods will, that a man woulde haue sworne, if the king met with a prophet from heauen that can tell him the truth & instruct him from God, that his dreame warned him to amend his life, he will reclaime himselfe, and reforme his realme, and become such a king as was neuer in this land before. But behold no sooner resolued of his dreame, but he was readie to bee warned againe, and was not so attentiue to the Pro∣phet as he was to his dream, thogh hee cared for neither, for when

hee vnderstoode that his dreame went about to change the course of his life,* 1.11 he went awaie like Naa∣man in a chafe, and cared no more for his dreame after. Before the dreame came, all would haue sayd that such a dreame woulde haue humbled his heart for euer. Before the Prophet came, all would haue said, that such a Prophet woulde haue conuerted thē with a word, but Nabuchadnezzer is Nabu∣chadnezzer, & if anie other dream come more fearefull then this, yet Nabuchadnezzer will bee Nabu∣chadnezzer, and loue his pallace better than paradice: so we thinke if God would send a famine vpon this land, that would make vs feare him, but God hath senta famine & yet we doe not feare him. If God would send an Earthquake vppon

this land that would make vs feare him: but God hath sent an Earth∣quake vpon this lande, and yet we doe not feare him: If God would sende a pestilence vpon this lande, that would make vs feare him: but God hath sent a pestilence, and yet we do not feare him. If God would send warre vppon this lande, that would make vs feare him: but God hath sent warre, and yet we do not feare him: therfore what wil make vs feare him? There be manie that dreame vppon Religion, as Nabu∣chadnezzer dreamed vppon his dreame. But hee desired onely to know what it meant: so doe they desire only to know.* 1.12 Maister what shall I doe to come to heauen, saith the yong man to Christ: hee would faine know the way to heauen, but when Christ shewed him the way

he would not take it: so they that goe from preacher to preacher, as Nabuchadnezer sent from one wise man to another, to bee resolued in pointes of Religion, haue such a scruting, such attention, such heat, as though they would runne be∣yond the teachers, that a man would thinke they would doe a∣nie thing, as the Iewes seemed to Moses,* 1.13 and the young man vnto Christ:* 1.14 but when they haue heard what they can, they doe like Nabu∣chadnezzer, as they did before. Now they say it was but a dreame, because the meaning doth not an∣swere to his will:* 1.15 So Achab inqui∣red of the prophet, to see what hee would say, but it appeareth that he neuer meant to followe him, vnles he would aunswere as hee would haue him.

When it commeth to the acte, which is euerie mans triall: then ye shall see, who are like Nabuchad∣nezzer, which affect only to know: and who are like Zacheus,* 1.16 that is, which practise as they know. For as the truth is reuealed, so it must be witnessed, or else the fall of Na∣buchadnezzer sheweth what will fall vppon it: because hee would not do as the dreame warned him, and as the Prophet counselled him, therfore GOD forsooke him, and his kingdome departed from him, and hee was thrust out of his pallace, and turned like an oxe into the wildernesse, where hee liued in all pointes like a beast, vn∣till the time of seuen yeares were ended.

A warning vnto all to take heede of the worlde: for it is the

gentle warner, the next is rough∣er, the third and the fourth harder then it: like the nine plagues of Ae∣gypt, which did exceed one an o∣ther. Who can weigh the wrath of God,* 1.17 or the greeuousnes of sinne? Some would think that Nabuchad∣nezzer might haue spoken all this, without such offence: for hee did but say that it was a faire house, & that hee builded and erected it for his honour. Many vnder Princes delight in worse vanities then buil∣ding, and speake vainer oftner in a weeke. Therefore when you see how it displeaseth God to vant of these earthly thinges, or to impute any thing vnto our selues, thinke what shal be the doome of greater sinnes. If Nabuchadnezzer became like a beast, and lodged in the wil∣dernes for his pride, they which

beare pride, and couetousnes, and lust, and wrath, and mallice, and all the legion of sins in one brest, shall lodge in hell, and become like De∣uils, because they are like beasts al∣readie. Therfore let this be in stead of Daniels warning. If God did take such account of Nabuchadnez∣zer for his dream, what he had pro∣fited by it, what account will hee take of vs, what profite wee haue made of Nabuchadnezzers fall & punishment.

Thus haue you heard what the voice spake from earth: now you should heare what the voice spake from heauen, but the time will not permit, therefore heere I ende.

FINIS.

Notes

• * 1.1

  Ionas. 3 4. 5
• * 1.2

  Math. 4. 8.
• * 1.3

  Math. 3. 10
• * 1.4

  Psal. 127. 1.
• * 1.5

  Mat. 12. 33
• * 1.6

  2. Sam. 18. 18.
• * 1.7

  2. Sam. 18▪ 17.
• * 1.8

  Esay. 22. 16▪ 18
• * 1.9

  Prou. 18▪ 12
• * 1.10

  Gen. 11. 4.
• * 1.11

  2. Kin 5. 11.
• * 1.12

  Mar. 10. 17.
• * 1.13

  Deut. 5. 27.
• * 1.14

  Exod. 20. 19 & 19. 3.
• * 1.15

  1. King. 2. 2
• * 1.16

  Luk. 19▪ 8.
• * 1.17

  Exod. 8.