Commentaries of the diuine Iohn Caluine, vpon the prophet Daniell, translated into Englishe, especially for the vse of the family of the ryght honorable Earle of Huntingdon, to set forth as in a glasse, how one may profitably read the Scriptures, by consideryng the text, meditatyng the sense therof, and by prayer

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 Nebu∣chadnezer 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 shalbe with the wilde beastes.

Whereas Daniel did treate before of the fower Monar∣chies, 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 digni∣tie, he would haue bene greatly offended with that abase∣ment: but when he is cast downe into this so great igno∣minie & 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 sub∣tle meanes what should come vpon him, but openly decla∣reth with many wordes, how fowle and shamefull a condi∣tion 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 socie∣ty, 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, e∣uery 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 hea∣uen, and thy dwelling shalbe with the wilde beastes. Where the prophet teacheth that this punishment is at hand vnto the king of Babylon, that he shalbe brought to extreame igno∣miny 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 Ne∣buchadnezer dyd not rightly repent (as hath bene sayd, and it wilbe 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 compari∣son of hym, and of no reputation, can not abide the threat∣ninges of God when so euer they shalbe pronounced a∣gaynst vs, euen he shalbe 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, how∣beit 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 mad∣nes 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 me∣decine 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 ti∣tle [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 mayn∣tayne and defend them selues: so farre are they from ear∣nest 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.