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

[ 28] 25 All these thynges did come vpon the kyng Nebuchadnezer.

[ 29] 26 At the end of twelue monthes he walked in the royall palace of Babell.

[ 30] 27 And the kyng spake and sayd: Is not thys great Babell that I haue built for the house of the kingdome by the might of my power, and for the honor of my maiestie?

[ 31] 28 While the word was in the kinges mouth, a voyce came downe from heauen saying: O kyng Nebuchadnezer, to thee be it spoken: thy king∣dome is departed from thee.

[ 32] 29 And they shall driue thee from men, and thy dwelling shalbe wyth the beastes of the field: they shall make thee to eate grasse as the Oxen, and se∣uen

tymes shall passe ouer thee, vntill thou know that the most high beareth rule ouer the king∣dome of men, & geueth it to whomsoeuer he wyll.

After that Nebuchadnezer hath declared that Daniel was the preacher of Gods iudgement vnto him which was at hand, now he addeth how and after what sort God dyd execute that iudgement which he had pronounced by hys Prophet. He speaketh in the third person: but we know how often the chaunging of the person is vsed wyth the Hebrues and Chaldees. Furthermore Daniel did not write the saying of the kyng, but did onely cōprehend the summe. So it commeth to passe that sometymes he bringeth in the kyng to speake, & sometymes he speaketh in his owne per∣son. There is no cause therefore why this diuersitie should trouble vs, for it doth nothing obscure the sense.

In y^e first verse Nebuchadnezer teacheth that that dreame which Daniel expounded was not in vayne. So he admo∣nisheth by the effect that followed, that it was a heauenly o∣racle: for other dreames (as we do know) do vanish away. But because God did accomplish at hys due tyme that which he had shewed to the kyng of Babylon by dreame, hereby it appeareth that it was no trifling dreame, but a certayne and sure reuelation of y^e punishment which should shortly come vpon the kyng. And the manner also is expres∣sed. Daniel saith, that after a yeare was ended, the king did walke in hys palace & boasted of hys glory & maiestie, & the same moment a voyce came downe frō heauē wherby thys was repeted which he heard before in the dreame. After∣ward he declareth how he was cast forth from the compa∣ny of men and remayned a long tyme wyth brute beastes, so that he differed nothing from the beastes.

Some do thinke that Nebuchadnezer was strickē wyth repentance when he was admonished of the wrath of God, and that for thys cause the tyme of hys punishment was de∣ferred. But I thinke not so. I thinke rather that God stay∣ed hys hand vnto the end of the yeare, that the pride of the

kyng myght be more inexcusable. For he ought to haue bene afrayd by that voyce of the Prophet, as though God hymself had thundred and lightned from the heauen. Now it appeareth that he was alwayes one. I do not deny in déede, but that he myght be afrayd at the first message, and I will not dispute of that matter. Howsoeuer it is, I do not thinke that God spared hym for a tyme because he did shew any token of repentaunce. I graunt that God doth some∣times spare the reprobate if he sée thē humbled, as we haue a most playne example in king Achab. For Achab dyd ne∣uer repent hartely: but God would shew how much repen∣tance pleased hym, whiles he pardoned y^e wicked and obsti∣nate king in hys malice for some small signe of repētaunce.

The same might be spoken of kyng Nebuchadnezer, if the Scripture did teach it. But, as may be gathered by the wordes of the Prophet, Nebuchadnezer went forward in his pride, vntill his careles negligence came to the highest. For thys was intolerable, that after God had threatned so sore, the king remained yet in hys pride. It is a monstrous dulnes that he could remaine careles, although he had liued a hūdreth yeares after that threatning. Finally I do thinke that although Nebuchadnezer dyd vnderstand that a sore and horrible punishment was prepared for hym, yet though he were afrayd for a tyme, he dyd not lay downe hys pride and hye mynde. In the meane season, that prophecy might séeme vayne, & it is probable y^t the thing which he had heard was now a long time gone out of hys mynde: Like as the wicked are wont to abuse y^e long sufferaunce of God, and so heape vnto themselues the treasure of greater vēgeaunce, as Paule sayth, Rom. 2. Wherefore it may be that he de∣rided thys prophecy, and so was more and more hardened. Howsoeuer it is, there can none other thing be gathered by the text of the Prophet, then that the admonition of y^e Pro∣phet was then in vayne, yea that the oracle it selfe was of no force whereby he was called to repentaunce.

If there had bene any droppe of a Godly mynde in hym, truely he should haue fled to the mercy of God, he should

haue weighed with hymselfe by how many wayes he had prouoked hys wrath, he should haue geuen hymselfe wholy to the workes of charity: as he had executed greuous tyran∣ny agaynst all, so should he haue geuen hymselfe to huma∣nity and mercy, as the Prophet had exhorted hym: but he is so farre from doing thys, that he doth vomit out vayne boastinges, which do shew that hys mynde doth swell with disdainfulnes, and also with the contempt of God. Because therefore here is noted the space of the tyme, hereby it ap∣peareth that God will sometymes deferre hys iudgements, if paraduenture they wyll repent euen which séeme altoge∣ther desperate: But the reprobate do abuse that humanity and mercy of God, because they do more hardē theyr harts by thys occasion, whiles they suppose that God ceaseth frō doyng the office of a iudge when he suffereth for a season.

At the end [then] of twelue monthes, the king walked in hys palace, and spake, and sayd: Thys doubling of the word, doth expresse that the kyng spake of a purposed pryde. The Prophet myght haue sayd more simply, [the kyng spake] but he sayth, that he spake and sayd. Wherby I suppose that the Prophet meaneth that the king did, as it were vomite forth that which he had before conceaued and purposed in his heart: Is not this that great Babylon, which I haue builte for my kingly pallace by the might of my power, and for the honor of my maiesty. In these wordes we see no open blasphemye which should offend God so greatly: but we must consider that the king did speake thus, to challenge vnto him selfe all thinges, as though he were in the place of God. And thys may be gathered by the words: Is not this Babylon the great? He boasteth of y^e greatnes of hys citie as though he would set it against the heauens, as the olde Gyants did. Which, saith he. This Pronowne doth seme also to be put for vehe∣mency. Which I (sayth he) haue builte, and that with the might of my power. We see how he spoyleth God of hys honour, challenging all thinges vnto him selfe.

Yet before I go any further, wee must see wherefore he sayth that Babylon was builte of him. For all the Historio∣graphers

do agrée in this, that that citie was built of Semi∣ramis. Now, a great whyle after Nebuchadnezer doth declare it for hys prayse and glory, that he hath built that ci∣tie. But the aunswere is easie. For we know how earthly kynges do study by all meanes possible to throw downe the glory of others, that onely they myght excell and get to them selues a perpetuall name: especially where they chaunge some thyng in buildinges, or in palacies, or in Cityes they would séeme to be the first builders, and so blot them out of memory of whom the foundations were layd. So it may be that Babylon was beautified of the king Nebuchadne∣zer: therefore doth he translate all the glory vnto himselfe, whereas the greater part should haue bene ascribed to Se∣miramis and Ninus. Wherefore it is a tyrannicall kynde of speach, that is, which the tyrauntes do often vsurpe, and commōly whiles they draw to them selues other mens prai∣ses: Therefore (sayth he) I haue built it wyth the strength of my power.

Now we may easely sée what did displease God in thys boasting of y^e king of Babylon, euē his sacrilegious boldnes when he sayth, that the Citie was built by hys owne myght or power. But God sheweth, that that prayse is due vnto hym, and worthely: For except God builde the City they watch in vayne &c. Therefore how strongly soeuer men labour in building Cityes, yet they profite nothing except God hymselfe rule the worke. Where as then Nebuchad∣nezer doth magnify hymselfe, and doth set forth the strēgth of hys power agaynst God and hys grace, thys arrogant boasting was intolerable. And thys was y^e cause that God was so angry wyth hym. Therefore let vs learne that thys is tryed true by this example which the Scripture doth so oftentymes inculcate, that is to say, that God resisteth the proud, that he plucketh downe their hauty lookes and coun∣tenaunces, and that he can not abyde their arrogancy. Where as God therefore in euery place doth pronounce that he is an enemy to the proud, it is confirmed by this ex∣ample, as if God did hereby set forth vnto vs the Image of

his iudgement as in a glasse. This is one lesson.

Also the cause is to be noted why God maketh opē warre agaynst all the proud: because we can lift vp our heades ne∣uer so little, but we fight agaynst God. For all rule and po∣wer is in hys hand, yea our life is in hys hand. Neyther are we any thing neyther can we do any thing, but onely of hym and by hym. Who soeuer chalengeth therefore thys or that, be it neuer so little, to hymselfe, he withdraweth so much from God. Wherefore it is no maruaile though God do testify that he can not abyde the hygh countenaunces of men: for they do wilfully prouoke him to anger when they vsurpe the least thing that can be, vnto themselues.

It is true that Cities are built by the industry and labour of men, and that those kynges are worthy commendation that eyther built Cities or fortifie them, so that due prayse remayne vnto God and nothing be taken therefrom. But when men extoll and magnify themselues, and wyll haue their power séene, they bury the blessing of God as much as in them lyeth. Then is it necessary (as we haue sayd) that their sacrilegious temerity robbing God of his honor, be called to accompt.

Also the kyng sheweth hys vanity when he sayth: I haue built it for my princely palace and for the excellency of my maie∣stie. By these wordes he doth not dissemble, but that he re∣garded hys owne glory in all hys buildinges, to the entent that hys name myght be aduaunced amongest hys posteri∣ty. To be short, therefore would he both in his lyfe and after hys death be thus renowmed in the world, that God should be nothing in respect of hym: and so all the proud shoote at this marke, that they may set themselues in Gods place.

It followeth: The word was yet in the kinges mouth, when a voyce was heard from heauen. Here we sée how soone God can euen in a moment represse the madnes of them that do outragiously extoll thēselues. And it is no maruaile though this voyce was heard sodainly, seing there had bene a space for repentaunce geuen before vnto the kyng Nebu∣chadnezer. Now in thys kynde of speach: They say vnto

thee, we néede not to be curious to know who spake. The name of the kyng is not geuen hym for honor, but in derisi∣on, as though he should say: thou art dronken wyth thy present dignity: for whyles all men do honor thée as a God, thou doost forget thyne owne fraility: howbeit this prince∣ly Maiestie and power can not let, but that God can cast thée downe: because thou wilt not humble thy self willing∣ly, thy kingdome is departed from thée. Thys was incre∣dible then: for Nebuchadnezer was in a quiet possession of the kyngdome. No man did shew hymselfe an enemy, his Monarchy was terrible to all nations: yet doth God pro∣nounce at that present, that the kyngdome was departed from hym. And thys maketh for the certainty of the oracle, that Nebuchadnezer may know that the tyme is now ful∣filled, and the punishment can no longer be deferred, be∣cause he had so abused Gods mercy and mocked hys cle∣mency.

It followeth: And they shall driue thee from amongest mē, and thy dwelling shalbe wyth the beastes of the fielde, and they shall make thee eate grasse like the oxen. That some mē thinke that Nebuchadnezer was transformed into a beast, it is to great an absurdity. Therefore we néede not to imagine a∣ny such metamorphosis: but that he was so cast forth of mans company, that except onely mans shape, he differed nothing from brute beastes. Yea there came such a defor∣mity vpon hym in that exile, that he was horrible to looke vpon: as we shall sée afterward, that all the heares of hys body did grow as the fethers grow vpon the Egles, and hys nayles did grow like birdes clawes. Thys had he com∣mon wyth the beastes and birdes: in the rest he was lyke a man. For we know not whether God did strike this kyng with madnes, so that he ranne away and hid hymselfe for a space, or whether he were cast forth by tumult and the con∣spiracy of hys nobles, or by the consent of the whole people. Thys we do not know, because the histories of those times are vnknowen vnto vs.

Now, whether he were enraged, and so ranne forth of

mans company, or he were cast forth as tyrantes are many times, or not: this example is very notable, that he remay∣ned with beastes for a seasō. Yet is it probable that he was so beside hymselfe, that God yet left hym the forme of man and tooke away his reason, as shall better appeare by the texte.

They shall cast thee forth of mans company, and thy dwelling shall be wyth wilde beastes, and they shall make thee eate grasse like the bullockes. That is to say, thou shalt be depriued of all thy princely delicates, yea of all y^e commō diet of the vul∣gare people, thou shalt haue none other meat then brute beastes haue. And seuen tymes shall passe ouer thee. Of thys we haue spoken before. Some do restreine it to vij. dayes, which neither hath reasō nor colour. Neither do I expound it of monethes, for that had bene a short tyme. Wherefore their sentence is more probable which do extend it to seuen yeares. For if Nebuchadnezer were cast forth by any tu∣mult, he could not be so shortly called in agayne. Further∣more, because that God would shew in his person an exam∣ple, the remēbraunce whereof might continue many ages, I doubt not but that he was seperated from y^e commō state of men for a long season. If it had bene but for seuen dayes or monthes, we sée how little Gods iudgementes, vnles they be seuere, are regarded in the world. Wherefore, that God myght print thys punishment in the hartes of all, he continueth it for a long space: I do not say vij. yeares pre¦cisely, for (as I sayd) y^e certaine number is put for y^e vncer∣tayne, but I do say that it was a long space.

Seuen yeares (sayth he) shall passe ouer thee, whiles that thou know that the most high is the ruler in the kingdome of men. This is the ende of the punishment. Wherein we note, that God doth mitigate the bitternes of the payne, because he doth limite it vnto a certaine tyme, and also had his ende determined that Nebuchadnezer should repent in the end, because hee could none other wayes waxe wise but by pu∣nishment, as the prouerbe is of the foolish. So was it of ne∣cessitie that kyng Nebuchadnezer must bee compelled by

scourges to submit him selfe vnto God, because nothyng could be done with him by admonitions, neither yet before by heauenly visions. God dealeth not thus with all. Wher∣fore we haue here a speciall example of hys clemency and mercy, which caused that this punishment which was layd vpon Nebuchadnezer, tooke place and was profitable. The reprobate do more and more harden their hartes agaynst God, yea they are more and more enraged and waxe furi∣ous. 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 wise∣dome, 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 kyng∣dome 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 y^e Nebuchadnezer learned at y^e last, that God doth raigne in the earth. For kyngs do cōmonly shut him vp in the hea∣uēs, 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 proui∣dence: but because no man commeth to any authoritie but at his pleasure. He gyrdeth some with a gyrdle, he vngyr∣deth others: he powreth contempt vpon Princes and ma∣keth 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 gouer∣nour of the world.

Notes

• King 21.
• Rom. 2.
• Psal. 127.
• Psal. 18.28
• Iam. 4.6.
• 1. Pet. 5.5
• Iob. 12.18