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

❧ Meditations vpon the booke of Daniel the Prophet, with certaine Prayers collected forth of the Lessons of that diuine Caluine, rather for the comfort of the conscience then orderly translated, in the two first Chapters, but afterward you haue the whole Commentary. (Book book of Daniel)

Chap. 1.

The Texte.

[ 1] IN the thyrd yeare of the reigne of Iehoiakim kyng of Iuda came Nebuchadnezer kyng of Babel vnto Ierusalē and besieged it.

2 And the Lord gaue Ie∣hoiakim the kyng into hys hand with part of the ves∣sels of the house of GOD which he caried into the land of Shinar to the house of his God, and brought thē into his Gods treasurie.

3 And the kyng spake vnto Ashpenaz the master of his Eunuches, that he should bryng certaine of the children of Israel of the kynges seede and of the Princes

4 Children in whom there was no blemish. &c.

¶ The Meditation.

GOds diuine prouidence and his profound iudge∣mentes do maruelously appeare in the captiuitie of Daniel, & in the whole order of Gods workes, in deliueryng that kyng of Iudah and his owne people into the handes of Nebuchadnezer the kyng of Ba∣bylon an heathen tyraunt.

Daniel (as appeareth) was one of the first captiues that were led from Iudah, of whom Ieremy speaketh, that they were very good figs, pleasant to the Lords tast which were first caryed captiue. For God promiseth to giue thē heartes to know hym, and that they shall be hys people, and that he will be theyr God. Ier. 24.* 1.1 throughout the Chapter. Agayn the kyng was ruled by the counsell of the Prophet Ieremy and so found fauour. 2. Kyngs. 25.27.* 1.2 Thus in the middes of Gods roddes and scourges our gratious God is mynd∣full of hys mercyes and alwayes sendeth comfort to all hys, though by meanes farre contrary to mans reason, & much passing our capacities. And hereby we may perceiue how incomprehensible Gods iudgementes are vnto man. For Daniel was as an Aungell amongest men, so that if there were any good amongest that people, Daniel was as the principall. For Ezechiel* 1.3 reckeneth Daniel amongest the thrée iust, by whom it was most lyke amongest all mortall men, that God would be pleased and pacified, yet is Daniel caryed into captiuitie to be a slaue vnder this cruell king of Babylon: & other men most wicked, prouokyng continually Gods wrath agaynst them did remayne quiet at home in their nestes. God doth not depriue them of their naturall countrey, neither cast them forth of that heritage: which was a signe and pledge of his fatherly adoptiō. Now if any man would take vpon him to determine the cause why Da∣niel was caryed away among the first, shall not such one shew hys owne madnes? Let vs therfore learne reuerently to haue in admiration the profound iudgementes of God which do so farre passe our capacities,* 1.4 and in the meane sea∣son remember this sentence of Christ: If they haue done this in a greene tree, what shalbe done to the dry? Seyng this was done to Daniel, what great mercy and long sufferance of God towardes vs is this, to spare vs so long wallowyng in sinne? For who dare compare hym selfe to Daniel? Nay we are vnworthy to loose hys shoe latchets, as is the old Prouerbe. For all hys great tētations could not turne hym from the true seruice of hys God, as foloweth. But where

he sayth that God deliuered Iehoiakim into the handes of Nebuchadnezer, it is to our comfort, that we may sée that Nebuchadnezer dyd not ouercome the kyng nor take a∣way the captiues by hys owne power or counsaile or polli∣cy: but because God would thus humble hys people the sede of Abraham, to teach them to know hym: lyke as also he setteth forth hys terrible iudgement in that he neither spareth the people whom he had chosen,* 1.5 nor the temple which he had appointed for hys chief restyng place vpon the earth. For the terrible punishment of such wicked hypo∣crites and Apostatas as bare onely the name of his people, boasted of theyr temple,* 1.6 and had nothyng but a vayne bragge of a formalitie and solemne shew of Religion, which God rebuketh, Isay. 9.13.* 1.7 2. Tim. 3.5.* 1.8

¶ A Prayer concernyng the same.

GRaunt almighty God and most mercifull father, se∣yng thou doest set forth vnto vs so cleare and bright a glasse wherin we may both behold thy prouidēce and thy maruelous iudgementes that thou hast heretofore executed vpon thine old people, that we also may fully persuade our selues that we are also vnder thy hand and protection: wherby we may so rest and settle our selues alwayes, that what soeuer commeth vnto vs, we may still trust that thou wilt be our keper and defender, al∣wayes carefull for our saluation: so that we may safely and with quiet mindes call vpon thee, and so chereful∣ly wayte for all daungers in all maner of chaunges of this world, that we may stand stable in thy word which neuer fayleth, and cleauyng vnto thy faithful promises, may nothyng doubt but that Christ to whom thou hast geuen vs, whom also thou wilt haue to be the pastor of thy whole flocke, is so careful ouer vs that he wil lead & bring al through this brūt of our battaile how greuous and troublesome so euer, whiles we attaine to that hea∣uenly rest which by his bloud he hath purchased for vs.

5 And he appointed them prouision euery day of

the kynges meate and of hys wyne which hee dranke, so nourishyng them three yeares, that at the end therof, they might stand before the kyng.

6 Now among these were certaine of the chil∣dren of Iuda, Daniel, Hananiah, Mishael, and Azariah.

7 Vnto whom the chief of the Eunuches gaue other names. For he called Daniel Belteshar, & Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego.

¶ The Meditation.

Here Daniel declareth that Nebuchadnezer commaū∣ded those children of the kynges séede of Iuda to be fed from hys owne table of hys owne meate & wyne, that he might make them dronken with his delicates and thereby cause them to forget their own nation. We know that if there be any craft in y^e world it is chiefly practised in kyngs Courts. Nebuchadnezer therfore seyng that he had to do with a stubburne people (as the Iewes were) would by this prac∣tise wynne hym seruaunts which should fréely and willyng∣ly serue hym: and therfore doth he labour to ouercome thē by his dainty fare from his own table: As this is the grea∣test honor that can be done to any in the Court at this day, to be serued of the same seruice with the Prince. But the kyng doth not this saue onely for hys owne purpose, to make them lyke well the Chaldees maners and to renoūce theyr owne nation. Howbeit God preserued Daniel and hys felowes with his spirite from this deuilish craft, that they absteyne from the kynges meate and drinke, lest they should be polluted. For this cause also the kyng chaungeth the names of these young men, to put away the memory of their kinred and original, and that they should thus become altogether Chaldees. The which thyng they could not withstand nor let, though this were a great grief vnto thē:

therfore they suffer it and kepe them selues from all the pol∣lutions that they can, still desiryng to lyue in the feare of God and in the remembraunce of their countrey and capti∣uitie: Therfore do they refuse those dayntyes of Babilon and chuse a spare and poore dyet that was more meete for mourners and prisoners.

Thus God kepeth Daniel from all pollution, and ther∣fore geueth hym sobrietie and wisedome to absteine from the kynges daynty dishes, lest he should therby be ouercome to forget hys God and hys people, and so degenerate into heathenish maners: for this thyng hee perceaued to be sought of the kyng. Therfore dyd he chuse rather pulse and most base dyet, not that he thought it vnlawfull for him and hys felowes to eate of the kynges meate & to drinke wyne: but he dyd sée what a hard thyng it is to kepe a measure in full tables and dayntie fare, and how soone we are decey∣ued when we are enterteyned and fed delicately. This is a rare vertue, to obserue sobrietie where dayntie meates and drinkes are offered in aboundance. Therfore that he might remember his own state, he doth absteine from courtly de∣licates, Sathans subtill snares. And this doth he not onely hymself, but he also persuadeth his felowes so to do, & ther∣fore is this named vpō Daniel alone because he is the prin¦cipall. And hereby we do learne that as euery one of vs is endued with a more excellent gift then others, so should we vse y^e grace of God, & hys holy spirite to instruct others. For it is not enough for a man hym selfe onely to absteine from euill vnles he helpe others and ioyne them also with hym into the societie of goodnes and true holynes. The which example may teach vs our dueties now and at all tymes.

8 But Daniel purposed in his hart not to be polluted with the portiō of the kynges meat and drinke, and he desired of the master of the Eu∣nuches that he might not be polluted.

Heare agayne Daniel declareth that he had alwayes his

heart bent to auoyde all thyngs that might any way pollute him and make hym forget hym selfe and hys state. But here some do doubt whether any such matter were in the meate and the drinke, that Daniel ought to absteyne from them. For this semeth some note of superstition. And we know that all thynges are pure vnto the pure: which rule is true in all worldes. Agayne we do read no such thing of Ioseph. And it is very lyke y^t Daniel afterward did vse such meates when hee was in hys great authoritie with the kyng. Wherefore this was not alway obserued of Daniel, and therefore it may seme now either an vnaduised zeale or to much singularitie. To this may be aunswered: that God al∣lowed it in Daniel & in hys felowes, as it were by miracle, preseruyng them fayre lykyng in theyr mournyng & strayte dyet, and therfore it is not to be doubted but by Gods spirit they were thus at the first moued to absteine for a tyme frō the kyngs delicates, and so to recorde that they were exiles and captiues, brought from the holy Citie and the holy kin∣red of Abraham, into an Idolatrous countrey and people whose maners were abominable vnto them. And so they counte theyr fine meates and dayntie fare, pollution and abomination for the consequence that would haue ensu∣ed if they had gredyly geuen them selues vnto them. For Daniel knew the daunger, that they should haue bene cor∣rupted with heathnish maners, if they had thus at the first geuen them selues vp to haue bene abused with sumptu∣ous fare and princely dishes. Wherefore absteynyng from them, he kepeth hys mynde in reuerence to God, he retey∣neth the remembrance of hys owne state and countrey, hée disapoynteth the kyng of hys crafty purpose, and groweth into more credite through Gods prouidence.

¶ The Prayer.

GRaunt O most mercyfull God, that so long as we wander in this wretched world, we may so take our meate and drinke for the infirmitie of our flesh, that we neuer be corrupted by fine fare (wherin the flesh deli∣teth)

neither yet by any foolish superstition, nor that we be drawne away at any time from temperance and so∣brietie: but let vs alwayes remēber so to vse our aboun∣daunce, that when we abounde in all things most plen∣tifully, we may geue our selues to moderate abstinence continually: as also that we may patiently beare all po∣uertie and hunger when it commeth, and that we may so vse libertie in our meates and drinkes, that alwayes the glory of thy name O Lord, may be before our eyes, and that such frugalitie may appeare in all our lyfe, that we may continually seke that sacietie and fulnes wher∣by we shalbe saciate for euer most aboundantly when the glory of thy countenance shall appeare vnto vs in the heauens, through Iesus Christ our Lord. Amen.

9 Now God had brought Daniel into fauour and tender loue with the chief of the Eunuches. 10 And the chief of the Eunuches said vnto Da∣niel: I feare my Lord the king who hath appoin∣ted your meate and your drinke: therfore if he see your faces worse lykyng then the other children which are of your sort, thē shall you make me lose myne head vnto the kyng.

11 Then sayd Daniel to Melzar whom the chief of the Eunuches had set ouer Daniel, Hananiah, Mishael, and Azariah:

12 Proue thy seruaūts I besech thee, ten dayes, and let them geue vs pulse to eate, and water to drinke.

13 Then let our countenaunces be looked vpon before thee and the countenaunces of the childrē that eate of the portion of the kynges meate, and as thou seest, deale with thy seruauntes.

14 So he consented to them.

15 And at the end of ten dayes theyr counte∣naunces appeared fayrer and better lykyng then all the childrē which dyd eate of the kyngs meat.

¶ The Meditation.

Where it is written that God gaue Daniel fauour with the chief Eunuch, we must consider the goodnes of GOD toward hys seruauntes, how he turneth the cruell hartes vnto mercy and pitie: that we may be the more bold to go forward with Gods busines thorow all daungers. For this may many tymes come to passe, that we can not do the of∣fice wherunto God hath called vs, without presēt daunger of lyfe (as that he should accompt the kynges meat a pollu∣tion, which was but a captiue and a prisoner, could not be without great daūger, as appeareth by the Eunuches aun∣swere) and because we would flye such daūgers, we waxe cowardes and sluggish many tymes. Daniel therfore to en∣courage vs in Gods matters, declareth that God gaue hym fauour with this Eunuch, to teach vs to cast our care vp∣pon God when any worldly terrour or manaces of men would terrifie vs from the folowyng of Gods spirite. And here we perceyue that it is in Gods hand to turne theyr hearts which rage agaynst vs, so that he cā deliuer vs from all perill when he pleaseth.

Thus God caused the kyng which might haue vsed hym as a slaue, to commaunde hym to be vsed as a Princes child, and hys gouernour also to be very fauorable vnto hym. Wherby we gather this generall doctrine, that mens hearts are gouerned by God, so that hee can mollifie all fearcenes and cruelty, and make wolues lyke lambes so oft as it lyketh hys good pleasure. As for example, when hys people came forth of Aegypt, God gaue them such fa∣uour that the Aegyptians deliuered vnto them all theyr chief iewels and ornamentes. Now it is playne that the Aegyptians hated them neuertheles. What causeth them then to bryng foorth to the Israelites all theyr pretious

iewels? Onely the Lord God of the Israelites, who euen then put into theyr hartes new affections. And so of the contrary must we knew, that it is in Gods hand to make our dearest frendes our greatest enemies. Wherfore we must seeke God in all thynges. Truth it is that GOD frameth & formeth some from their byrth to be either milde or cruell, but he doth not this onely for once, but dayly and continually when it so pleaseth hym. Lyke as also he lighte∣neth the myndes or blyndeth them euery houre and mo∣mēt at his pleasure, so that the most wise shall sometime sée nothyng, where the most simple shall finde great comforte. Wherfore we may learne that mens hartes and myndes are so gouerned by Gods secret inspiration, that he chaun∣geth them at hys good pleasure: and therfore that we nede not much to feare our enemyes, who though they rage ne∣uer so much, may yet be turned toward vs. And so by the example of Daniel let vs learne constantly to go forward in our course appointed, and not to turne backe though all the world be agaynst vs: for God is able easily to remoue all impedimentes.

And this may we sée by Gods mercy, that God causeth our enemyes to thinke well of vs in those thynges which yet they do not allow in them selues. For he thought well of Daniel, that hee dyd well to worshyp hys God after the Iewish maner, but he thought his Babilonicall Religion to be the best. As many prophane men now a dayes are con∣tent to graunt that we do well which cast away Popish su∣perstitions, yet do they sléepe still in this errour, that they may lyue still after their old customes because they were so brought vp and so taught by their forefathers. So doth this Eunuch make his excuse by the kyng, and findeth no fault with Daniel. Yet doth Daniel with a singular constancy go forward with hys purpose and proueth the Eunuches seruaunt. And hereby we may learne to go forward with good things and know that the cōmaundemēt of a kyng in externall matters, can not binde our cōsciēces. And this is a true triall of our fayth, whē we are not wearied in séekyng

to do well, neither steppe backe for a litle trouble, or thinke that the doore which is shut can not be opened. Wherfore if we do not turne backe from our good purpose, but proue all other meanes conuenient, then is it euident that godlynes hath taken some roote in our hartes. Wherfore he biddeth the seruaunt proue if God do not preserue hym and hys fe∣lowes as well lykyng as others. And hereby we may per∣ceiue that Daniel was moued by Gods spirite to require this so earnestly, seing that God dyd as it were miraculous∣ly preserue them.

* 1.9It is most sure that man lyueth not by bread onely, but by the word and decrée of God: that is to say, because God hath decréed and appoynted bread and such other of hys creatures to be mans sustenaunce. Now God had taught Daniel by hys spirite that hee could not remaine pure a∣mongest the Babylonians vnles he refused their delicates. Whereby we may learne to beware that we giue not our selues to serue our glotonous lustes, for then shall we ease∣ly be drawen from the feare of God & our duetie towardes others, and consider this general doctrine, that what soeuer meat we lyue withall, it is not by the power of the meat which is dead in it selfe, but by the singular blessyng of our God.* 1.10 And we must despise the daynties of Aegypt as Mo∣ses did, chusing to suffer aduersitie with the people of God, rather thē to enioy the pleasures of sinne for a season with the wicked. Agayne, let vs learne hereby that if we should haue nothyng but rootes and hearbes in Gods seruice, yea though the earth do altogether fayle vs and bryng vs no fruite at all, yet God can so blesse vs that we shall be well lykyng,* 1.11 as were the children of Israel 40. yeares long in the wildernes.

The Prayer.

GRaunt O Lord God, that seing wee do liue now a∣mongest so many enemies, and the Deuill neuer cea∣seth to stirre agaynst vs new troubles, so that all the world is enraged agaynst those that transforme them∣selues

from the vanities of this world that they may the better serue thee: Graunt we beseech thee, that we may perceaue both the deuill himselfe and all his wicked powers, to be so brideled and subiect vnto thee, that thou canst turne them and direct their hartes which way thou thinkest best, that we learning by experience that we shall alway be safe and sure vnder thy protecti∣on, as thou hast promised vs, may continually go for∣ward in our vocation, despising the pleasures, and not fearing any terrors, whiles at the length we may come to that blessed rest which is laid vp for vs in the heauens through Iesus Christ our Lord.

17 As for these fower children God gaue them knowledge and vnderstanding in all wisedome: also he gaue Daniell vnderstanding of all visi∣ons and dreames.

18 Now when the time was expired that the king had appointed to bring them in, the chiefe of the Eunuches brought thē before Nebuchad∣nezer. And the king communed with them, and among them all was found none like Daniel. &c.

¶ The Meditation.

Wheras the other thrée companions of Daniell were singular in all liberall sciences and learning, Daniell onely was authorised for the prophet of God, to declare darke vi∣sions: the which thing is written to confirme his doctrine both vnto the Iewes and the Gentiles. And the Lord gaue this excellency of learning and knowledge vnto these that were strangers, to stirre vp the king and his people to reuerence his maiesty in the presence of his seruauntes, that they should be compelled to acknowledge Gods grace whom they worshipped, to be the cause of their excellent wits and great knowledge, seing no man by nature is ex∣cellent

in such thinges, but onely as God geueth, and his countrey men were as diligently instructed as these stran∣gers. God therefore did this for his owne glory when he made Daniell and his fellowes so excellent by tenfolde a∣boue all the learned of his whole kingdome. And thus God vseth to rauish his enemies into the admiration of his power, euen when they woulde most fly from it. For what sought Nebuchadnezer, but only to extinguish the memo∣ry of God, by bringing vp these of the noble families in the sciences of the Chaldees, that they might oppugne the Re∣ligion of God wherein they were borne? The king purpo∣sed this, but God caused the kinges counsaill to set forth his glory and made Daniell to be knowne for an excellent pro∣phet all the dayes of this kinges life and long after, euen vnto the first yeare of king Cyrus, as appeareth in the fift chapt. and the eleuenth verse.

The Prayer.

GRaūt O most mercifull father, seing that euery good gift proceedeth from thee, and though one do excel an other in qicknes of wit, wisedome and vnderstāding, yet no mā hath any thing of his owne, but as thou doost vouchsafe to distribute to euery man after the mea∣sure of thy free liberalitie: that we may apply all our vn∣derstanding and learning to the glory of thy name: A∣gayne that with all humblenes and modesty we may acknowledge all to be thine that thou hast lent vs: and that we labour to keepe our selues in such sobrietie that we search nothing curiously, neither yet corrupt the true and naturall knowledge of the creatures which should moue vs to magnify the creator, but that we remaine in that simplicitie wherunto he calleth vs: Fur∣thermore that we stay not in these earthly thinges, but that we may rather learne to lift vp our mindes to the true wisedome, that is to say, to know thee to be the ve∣ry God, and so geue our selues to obey thy iustice, and that this be our onely wisedome to obey thee and to

geue our selues wholly to glorify thy name all our life long, through Iesus Christ our Lord. Amen.

Chap. 2.

The Text.

[ 1] ANd in the second yeare of the raigne of Nebuchadnezer, Nebuchadnezer dreamed dreames wherwith his spi∣rit was troubled and hys sleepe was vpon hym.

2 Then the king commaunded to call the En∣chanters, and the Astrologians, and the Sorse∣rers, and the Chaldeans for to shew the king his dreames. So they came & stode before the king.

3 And the king sayde vnto them: I haue drea∣med a dreame, and my spirite was troubled to know the dreame.

4 Then spake the Chaldeans to the king in the Sirians language: O king liue for euer. Shew thy seruaunts thy dreame, and we shall shew the interpretation.

The meditation.

WHere Daniell saith that Nebuchadnezer had this dreame the second yeare of his Empire, it semeth somthing contrary to the first Chapiter. For if Nebuchadnezer did conquer Ierusalem the first yeare of his kingdome, how can it be that Daniell was now counted amonges the wyse men and Astrologians, for he was then a Scholer? This seemeth not then to agree, that Daniell with his companions were but Scholers the first yeare of Nebuchadnezer, and that the second yeare he was in daunger of hys lyfe because he was of the num∣ber of the Mages. Some say that the second yeare is to be

counted from the captiuity and destruction of the Citie: for they say that Nebuchadnezer was called kyng after that he had a quiet Monarchy, and before he had destroyed the Temple and Citie he had not so. But I do thinke other∣wayes, as it is more probable, that this Nebuchadnezer raygned wyth hys father when he conquered Ierusalem in the tyme Ioachim, and that he was then sent thether by hys father: and after he had ended hys warres in Aegipt, he returned into Chaldea, to preuent seditions and inno∣uations. Wherefore herein there is no absurdity, that Nebuchadnezer raigned before the death of hys father to∣gether wyth hym, and afterward he raigned alone: and that this thyng which is here spoken, came to passe in the second yeare of his owne raigne. He sayth that he dreamed dreames, and yet there is but one dreame declared. But because many thynges were wrapped vp in thys dreame, he speaketh plurally as of many.

It is added that his spirit was troubled, that we may know that it was no common dreame. For this was not the first tyme that euer he dreamed, neither was he so trou∣bled euery night to call together all the Mages. Wherefore Daniell woulde note that thys was an extraordinary dreame, so that he beyng astonished did fall agayne into a dreame, & through the trouble of his mynde, forgat what he had dreamed. But he felt a burning in his cōscience because God would not suffer hym to rest, but would haue hys mynde to be vnquiet whiles that he should haue the inter∣pretation of the dreame. Wherefore the prophane writers do not without cause place dreames amonges diuinations. They speake in déede doubtfully of dreames, because there can be no certainty in their writinges: yet did they thinke that there was some kinde of diuination in their dreames. How be it to extend this to all dreames were foolishe and childish. For many tymes dreames do come of the affection of the mynde, or of the disposition of the body: but of the cō∣trary part, some dreames do come by Gods appointment for other purposes.

But concerning the dreame of Nebuchadnezer, two thynges are to be noted: First that the memory therof was lost and it was forgotten: secondly that the meaning there∣of was vnknowen. We may sée in other places that the dreame was not forgotten, and yet that the interpretation was vnknowen. But here Nabuchadnezer was not on∣ly troubled for want of interpretation of the dreame, but he was troubled agayne and was full of care and griefe be∣cause the vision was vanished forth of hys mynde. As for the darknes of the dreames, God vseth them so towardes his owne children. For Ioseph when he dreamed that he was worshipped of the Sunne and the Moone,* 1.12 knew not what the matter ment: neither yet when he dreamed that his sheafe was worshipped of the sheaues of his brethren, but he tolde it simply to his brethrē. Thus doth God speake in dreames as it were by a darke ridle, vntill the interpre∣tation be annexed: and so was the dreame of Nebuchad∣nezer.

Thus sometimes we sée y^t God doth open his wil to the vnbeleuers, but not openly,* 1.13 because they seyng should not sée: and it is as if one should reach vnto them a booke that were shut (as Isay sayth) that God doth speake with the vnbeleuers in a straunge and a stamering toung.* 1.14 So then was Gods will vttered to Nebuchadnezer, that he did still remaine doubtfull and amazed: wherefore hys dreame could nothing haue profited hym, vnlesse God had geuen hym Daniell to be the interpreter thereof. All hys cunning Astrologians and Chaldees could do nothing: as all theyr sciences are vayne and foolish. The Chaldeans who had ta∣ken to them the name of the Countrey as men most excel∣lent, could tell the king nothing at all. Daniell and his fel∣lowes in the meane tyme are forgotten of the king, though he had good proofe of their wisdome before (no doubt) by y^e singular prouidence of God: because God would not haue his seruauntes to be ioyned or coupled wyth the Enchan∣ters, Sorcerers, and Mages, but would haue his power to be made euident in Daniell, after that all their vayne

sciences had fayled, and that the kyng by them could haue no comfort, though they boasted much of their owne know∣ledge. But it is to be noted that the dreames that God sen∣deth can not be expounded by any arte of man, but by speci∣all reuelation from the almighty God.

5 And the king aunswered and sayd: the thing is gone from me. If ye will not make me vnder∣stand the dreame, with the interpretation there∣of, ye shall be drawen in peeces and your houses shalbe made a Iakes.

6 But if ye declare the dreame and the interpre∣tation thereof, ye shall receaue of me giftes and rewardes, and great honor: therefore shew me the dreame and the interpretation of it.

7 They aunswered agayne and sayd: let the king shew his seruaunts the dreame, and we wil declare the interpretation thereof.

8 Then the king aunswered and sayd: I know certainely that ye would gaine the time, because ye see the thing is gone from me.

9 But if ye will not declare me the dreame, there is but one iudgement for you: for ye haue prepa∣red lying and corrupt wordes, to speake before me till the tyme be chaunged: therfore tell me the dreame, that I may know if ye can declare me the interpretation thereof.

Here the king requireth more of the Chaldees thē they euer professed. For although they boasted much of their art, yet they did neuer promise to tel euery mā his dreame. Wherfore it semeth that y^e king doth against iustice thus to charge them. But we must note that y^e king had such a ter∣ror and trouble stricken into his hart, that he was like a ra∣ging beast, and that seyng these wicked men made them∣selues

the interpreters of the Gods, the king will herein try their great boastinges. Wherefore this is a iust reward of their arrogancy, that these vayne men puffed vp with a foolish pride of their wicked arte, should thus come into daunger,* 1.15 so that of their partes they had deserued death for the arte it selfe: and the Lord also woulde haue them to be declared fooles to their perpetuall shame and confusion, and so to suffer death for their wicked dealinges: Though the kinges fact were outragious, commaunding such a thyng vpon the payne of death, as neuer was heard tell of, and commaunding all to be killed without exception. But here we do sée how farre the wicked do excéede in their kyndes that want the gouernement of Gods spirite, and how the Lord doth punish one wicked by an other many tymes, to both their confusions.

The Prayer.

GRaunt O Lord God, seyng that we do so wander in this world that we alway stād in nede of knowledge and the gouernement of thy holy spirite, that we may depend wholy of thy word and heauenly reuelation, lest wee chalenge to much to our selues by any vayne knowledge: but that we fully perceauing our owne blindnes and ignoraunce may alwayes flie vnto thee, and not suffer our selues to be caried to and fro by the craft of Sathan and his wicked instrumentes, but that we may remayne so firmely in thy truth, that we neuer swarue therefrom, whilest thou pleasest to direct vs in the whole course of our vocation, and so we come into that heauenly glory of thy kingdome, which is purcha∣sed vnto vs by the bloud of thine onely begotten sonne Iesus. So be it.

10 Then the Chaldeans aunswered before the kyng, and sayd: there is no man vpon earth that can declare the kinges matter: yea there is nei∣ther

Kyng, nor Prince, nor Lord that asked such thinges at an Inchaunter, or Astrologian, or Chaldean.

11 For it is a rare thing that the king requireth, and there is none other that can declare it before the kyng, except the Gods whose dwelling is not with flesh.

They excuse themselues that this belongeth not to their arte, neither that any king euer commaunded any such matter. But the king receiueth none excuse, for God had stirred hym to punish these Mages, Chaldees, and Coniu∣rers, as the most wicked deceauers of the people: and by this meanes also he would haue the excellēt spirit that was in Daniel more known and regarded. Where they say that it was a rare thing. They do meane that this is straunge, that the king should haue such a vision sent from heauen, and that he should not remember it: wherefore they thinke it some secret mistery and knowledge that passeth their ca∣pacitie, onely perteining to the Angels, which alway do sée Gods will and pleasure: or to their Gods whom they did worship many in number. For all the heathen Idolaters had alway this opiniō that there was one high God aboue all, and that there was a number of lesser Gods which ru∣led vnder hym: and so euery man after his owne fantasie fayned hym a God aboue in the ayer. Wherefore they be∣ing men in the flesh can not enter into the heauens (say they) to sée all secretes. This excuse will not serue, for the king rageth more and more.

12 Wherfore the king with great wrath and in∣dignation commaunded that all the wise men of Babylon should be slayne.

We do not read of the like example in any history. But the cause is to be noted: that God had his secret iudgement

against the Inchaunters, and woulde set vp his seruaunt Daniel. And it may be that the kyng did then first perceaue that which he neuer vnderstoode before, that is to say, that the boasting of their knowledge was nothing but lyes, and that in all their foolish artes there was nothing but craft & deceit. We sée also them that are coūted deuoute in false re∣ligion, when they perceaue that their fained holynes wyll not helpe them, then they brast forth into madnes and rage against those Gods whom they haue worshipped. And so may it be that Nebuchadnezer in this so earnest busines did espie the deceit of the Mages, whom he neuer suspected before: but now he séeth that he is deceaued, and that he is destitute of their ayde and counsaile in this doubtfull mat∣ter, of whom he thought that he should neuer haue bene forsaken: and because he looked for all helpe at their hādes, therefore doth he rage an hundreth folde more then if he had not put in them any confidence. This is the maner of all the superstitious and idolatrous.

13 And the decree was geuen, and the wise men were slayne, and they sought Daniel and his fe∣lowes to put hym to death.

¶ The Meditation.

We sée here the singular prouidence of God for Da∣niel. When the wyse Chaldees are killed, God will not haue his sainctes mixed with them, but so seperate from them, that his glory may be the more set forth by them, and they more gloriously preserued. Yet sée we how the king despised Gods gift, and would haue extinguished the light offered in that hee would haue Daniell killed, in whom he had knowne such excellent wisedome as was before na∣med. But now through his rage all is forgotten, and he will take no paynes in this doubtfull matter, to consult with Daniell whom God had geuen him of great mercy, if he would haue vsed him. But thus many times they that be in authoritie runne to hastily after their owne lustes,

and will take no paynes to enquire for counsell, neither at God, nor at faythfull and godly men, neither yet will they search for the innocent persons, nor take leysure to try the iust causes. Notwithstanding God doth meruelously deli∣uer his from death, as we sée in Daniell. And we sée the way that Daniel taketh after that he had opteyned a dayes respet of the king. He and his fellowes fall to earnest prayer to finde mercy at Gods hand, as we must do in all our necessities: for it is only of Gods free mercy and fa∣uour when he defendeth vs, or geueth vs any thing that good is. Forthermore, we may learne how ready God is to graunt such prayers as are made of fayth, and how neare GOD is vnto all them that call vppon him in truth. And therefore because that Daniell brought fayth and a pure conscience, he is heard streight wayes. And this secret was opened vnto him in a vision by night and he prayseth God.

The Prayer.

GRaunt almighty God, that seing we are in daunger euery day and hower, and we are not in ieopardy only by the rage of one cruell tyrant, but the deuill stir∣reth all the world agaynst vs, and armeth the princes of the world to destroy vs: graunt wee beseech thee, that we may feele in our hartes, and that thou wilt declare in deede that our life is in thy hand, and that thou art such a faythfull keeper thereof, that thou wilt not suf∣fer one heare to fall from our heads, but that thou wilt so defend vs, that the wicked also may know that we boast not in vayne of thy holy name, neither that our prayers vnto thee are fruteles, and when we haue felt thy fatherly goodnes and care all the course of our life, in the ende receiue vs to that blessed immortalitie which thou hast promised vnto vs and layd vp for vs in the heauen, through Iesus Christ our Lord. Amen.

20 The name of God be praysed for euer and e∣uer, for wisdome and strength are his.

21 And he changeth the times and seasons, hee taketh away kynges and he setteth vp kynges, he geueth wisedome vnto the wise and vnder∣standing to those that vnderstand.

22 He discouereth the deepe and secret thinges: he knoweth what is in darkenes. &c.

Now Daniel prayseth God, as we ought dayly to wish hys name to be sanctified, but especially as Daniell doth here, when he worketh any strange worke and shew∣eth any token of his fauour amongst vs. Wherupon sayth Dauid: Thou hast put a new song into my mouth.* 1.16 And Isay sayth, that God hath geuen the matter of a new song, because he hath dealt meruelously with his Church. So doth Daniell here prayse God with most vehement affecti∣on, geuing vnto him only the prayse of power and of wise∣dome, and so separating him from all false Gods and all creatures, in that as he knoweth all thinges by his wise∣dome, so doth he rule and gouerne all thinges by his pow∣er, so that nothing is done but by his appointment: and also that he hath not only this fountaine of all wisedome and power in him selfe, but that he spreadeth forth the same to be séene both in heauen and in earth. So that what wis∣dome or power so euer appeareth in any creature in the world, it is but a signe, testimony and declaration of Gods wisedome and power, that God may be magnified. So that the change and alteration of times, of states, of king∣domes, and of all artes and sciences, are but as it were glasses to cause man to beholde Gods power and wise∣dome, by the which all thinges are gouerned.

Wherfore Daniell teacheth vs that we neede not to clime vp to the heauens to search out this wisedome and power, for it is dayly practised amongst vs vpon the earth, whiles we sée kinges and kingdomes altered and changed so farre aboue all compasse of mans wit and our capacities, that we may alway haue our recourse vnto God and reue∣rence

his maiestie in all thinges. If all the yeares and dayes should runne after one course, we would attribute it vnto nature. But now when we sée how farre sommer doth differ from the winter, and that we haue not yet al∣wayes the like sommer and the like winter: no sometimes the spring time is hoote as the sommer, sometime it is as cold, as stormy, and snowye as y^e winter, and the sommers are sometimes so straunge and the yeares so diuerse one from an other: all these alterations and changes are wrought by the wisdome of God to waken vs, and to stirre our dull hartes to looke vp to the maker of all, and not to sticke to y^e fond imagination of nature, as do the philoso∣phers, and so robbe God of his honor. And if in all these small mutations the power of God be so manifest, how much more should God be magnified in these great trans∣formations of the whole world, which are now in our dayes most euidēt: so that we may boldly say to the proude contē∣ners with the prophet Dauid: Lift not vp your hornes so high, nor speake with stiffe neckes, for to come to preferment is neither from the east nor from the west,* 1.17 nor from the sowth: but God is the iudge, he maketh low and he maketh high.

Thus resting vpō Gods, we may deride all vayne dis∣courses of mans brayne, wherewith they folishly trouble their heades, that God commeth seldome or neuer into their remembrance: the which fault Daniell noteth in this 21. verse, like as he goeth farther in the 22. verse. Wher∣by we learne to geue God his due prayse in all thinges, which the world with open sacrilege doth vse to robbe from him: that if we haue any vnderstanding or iudgement at all, we must knowledge it to be Gods gift. If we haue but one drop of common sense or wit, we must prayse God for it. For without his secret inspiration geuing vs this vn∣derstanding, we should haue bene like stones and stockes. Now, he that hath more knowledge is more bounden vnto God because he hath receiued more. For who is it that maketh this diuersity but only God? But aboue all, the knowledge of spirituall thinges is the rare and singular

gift of the holy ghost, and therefore the manifest token of Gods power. Let vs therfore beware of that deuelish pride wherewith the word is bewitched, boasting in their giftes as though they came of them selues: & let vs prayse God for that he hath not only geuen vs the cōmune gift of wit and vnderstandyng to put a difference betwixt good and euill, which séemeth only naturall: but that he hath so lightned our mindes, that we do perceiue those spirituall thinges which els should farre passe our capacities, and let vs pray continually that he would vouchsafe more and more to o∣pen to vs that light wherein he dwelleth, that so we may féele the power of his spirite working in our darkenes, and strengthening vs in his seruice.

¶ The Prayer.

GRaunt O Lord God, that where so many testimonies of thy wisedome, power, and glory are dayly before our eyes, and yet we can not see them, but bury thys cleare light with our ingratitude: graunt we beseech thee, that at the length we may learne to opē our eyes, or rather that thou wouldest open them by thy spirite, that we regarding with how many, how great, and how excellent benefites thou presentest thy selfe vnto vs, and geuest testimony of thy wisedome, thy power, and diuine maiesty, we mey so profite in this thy schole of holines, that we may attribute all prayse of all power, wisedome, and knowledge vnto thee, that we chalenge nothing at all vnto our selues, but only extoll and mag∣nify thee: and the more liberall that thou pleasest to shew thy selfe vnto vs, the more earnestly we may labour to serue thee and to geue our selues wholy vnto thee, taking no peece of prayse to our selues, but caring only for this one thing, that to thee alone may all glory re∣mayne and shine throughout the world, through Iesus Christ our Lord. Amen.

27 Daniel answered in the presence of the king,

and sayd: the secret which the king hath demaun∣ded, can neither the wise, the astrologians, the in∣chanters, nor the southesayers declare vnto the king.

28 But there is a God in heauen that reueileth secretes, and sheweth the king Nebuchadnezer what shalbe in the latter dayes. Thy dreame and the thinges which thou hast sene in thine head vpon thy bed, is this.

29 O king, whē thou wast in thy bed, thoughts came into thy minde what should come to passe hereafter, and he that reueileth secretes, telleth thee what shall come.

¶ The Meditation.

Daniel still laboureth to cause the king and all others to geue all glory vnto God. Therefore he affirmeth that none of those whom they counted wise men, neither any man by arte and science is able to vnderstand Gods se∣cretes, but God who is in the heauens doth onely reueile them as he pleaseth. And with this poynt he beginneth with the king, to smite a reuerence and feare of Gods maiesty into the kinges hart, that he might more diligently heare & feare the wordes that should after follow, and so be the more apte to receiue the mysteries that should be reueiled. For this is it that wanteth amongst the worldlinges, that they can not thinke that it commeth of God which Gods messengers do bringe vnto them. Many now a dayes are willing to heare what can be sayd of the Gospell, and what may be brought agaynst popishe supersticion and error, but they are not inwardly touched nor moued, therefore what so euer they conceiue doth but vanish without profite and goeth forth of theyr remembrance. Wherefore this reue∣rence of God and his word is most necessary, as the begin∣ning of wisedome and the preparation of the minde to

right vnderstanding. So doth Daniel then prepare the kinges minde, and abbaseth him selfe and his owne know∣ledge, that God only may haue the glory.

¶ The Prayer.

GRaunt almighty God, seing thou wilt haue vs to dif∣fer from the brute beastes, and therefore hast graf∣ted in our hartes the light of vnderstanding: that we may learne to know this to be thy singular grace and gift, and that we may reuerence and magnify thee for the same, and that we may alwayes exercise our selues in the knowledge of those thinges which may bring vs reuerently to regard thy word and thy maiesty: and al∣so that we may put such difference betwixt the commō sense that thou hast geuen vs, and the light of thy spi∣rite, that thou mayst be glorified: and that we may al∣wayes especially praise thee for thy gift of faith, wherby we are made thy childrē engrafted into the body of thy sonne, and that we may continually craue encrease of the same fayth of thee, whiles in the end thou do bring vs to that full reuelation of light, when we being made like thee, shall beholde thy glory face to face, and shall haue the fruition therof, through the same our Lord Iesus Christ. Amen.

30 As for me, this secret is not shewed me for a∣ny wisedome that is in me, more then in other: but only to shew the king the interpretation, and that thou mightest know the thoughtes of thy hart.

31 O kyng, thou sawest, and beholde there was a great Image. This image of excellent glory stoode before thee, and the forme therof was ter∣rible.

32 This images head was of fine golde, hys

breast and armes of siluer, his belly and thighes of brasse,

33 His legges of yron, and his feete were part of yron and part of clay.

34 Thou beheldest it till a stone was cut with∣out handes, which smote the image vpon hys feete that were of yron and clay, and brake them to peeces.

¶ The Meditation vpon the .31. &c.

By this dreame of Nebuchadnezer Daniel (as before) declareth all the mutations of kynges & kyngdomes to be done by Gods prouidence. And though they be neuer so rich and pompous, though they be neuer so proude, fierce, or ter¦rible, yet GOD by hys secrete counsell doth plucke them downe at hys tyme appoynted, because they magnifie them selues agaynst the kyngdome of hys sonne Christ, whom he hath determined without mans helpe, in the myddes of his enemyes to rayse vp to hys great and eternall kyngdome. Now these foure Monarchies the Babilonians or Chal∣dees, the Medes or Persians, the Macedonians or Greciās were destroyed one of an other, and y^e last by y^e Romanes, before y^e kyngdome of Christ was reueiled vnto the world. Now the Romanes fell by ambition, auarice, crueltie, and ciuill sedition. And Christ who is the iust iudge of the world from all eternitie, as he by hys diuine prouidence dyd iustly make the mutations of the other Monarchies, so doth he in this last of all, when he most euidently setteth vp hys spiri∣tuall kyngdome vpon the earth.

* 1.18Christ is the eternall wisedome of his father, by whom kyngs do raigne and haue their authoritie approued, if they séeke that he may raigne amongest them: but if they be opē enemyes to hys kyngdome and shew them selues cruell ty∣rauntes to hys people,* 1.19 he then hath power with his yron scepter to breake them downe and destroy them. And this

dreame of Nebuchadnezer, of the destruction of these Mo∣narchies, was sent especially for the comfort of Gods peo∣ple, that they should not dispayre when they dyd sée the glyt∣teryng pompous kyngdome of the Chaldees, after that of the Persians, then of the Macedonians, last of all of the Ro∣manes ouerwhelmyng y^e whole earth: but that they should still looke for y^e kyngdome of Iuda and of Christ which God had once promised to be performed, how miserable ruines so euer in the meane space should appeare.

Therfore then was this dreame sent to the kyng with the interpretation by Daniel, that all the East partes of the world might know it: & that y^e Iewes there dispersed might still norish their fayth and hope in Gods promises, seyng all thynges done by hys appointement: and that the same God which had tolde Nebuchadnezer before what should come afterward, had also determined what he would do in tyme to come: whose purpose could not be chaūged though it were long differred. Whereas then the Iewes did know that the Chaldees dyd then raigne ouer them and all the world by the appointmēt of God, and that after them there should come an other worse then they, and thyrdly that vn∣der the Macedonians they should be still in troubles, and that the Romanes also should be Lordes ouer all and kéepe the world in cruell subiection, and last of all that their Mes∣sias whom they looked for, should be the eternall kyng for euer, and that none of the Monarchies had any assured sta∣bilitie: this was vnto them a singular comfort and confir∣mation.

Thus do we sée for what cause God would haue this thyng to be published euery where, which was as then vn∣knowen, that the Iewes might deliuer that from hand to hand vnto their childrē and posteritie, which they heard of the mouth of Daniel, and that hys prophecie might be extāt and remaine for them a continuall monument in all ages. Wherfore when the Iewes that then were captiues dyd sée this terrible Image of their enemy in great admiration vn∣to all the world, what could they then thinke but that they

were, as it were swallowed vp without recouery? And so lykewise vnder the other mighty Monarchies. Therefore God of hys great mercy doth offer them this consolation, that their redemer should come, which should breake in péeces all these Empires, and that without all helpe of mās hand or humane power: for this stone of hym selfe and hys owne power, should grow into such a kyngdome as should fill the whole earth.

¶ The Prayer.

GRaunt almighty God, seyng we wander so in this world, that our myndes are easily encombred and troubled and our iudgemente darkened when wee do see the glystering power and prosperity of the wicked to be terrible both to vs and to all others: Graunt we besech thee, that we liftyng vp our eyes vnto the hea∣uens, may remember alwayes how great power thou hast bestowed vppon that thyne onely begotten sonne, euen to this end, that he should guyde vs and gouerne vs by the power of his spirite, and should also defend vs through his fidelitie & protectiō: so that he shuld alter, change and trāspose the whole world for our saluation, that so we may quietly rest vnder his defence, and fight forth our battaile boldly and constantly, with such pa∣tience as he commaundeth and commendeth, whiles that in the ende we may attaine that fruite of victory which thou hast promised vnto vs, and the which also thou wilt shewe vnto vs in thy heauenly kyngdome. So be it.

36 This is the dreame and we will declare be∣fore the kyng the interpretation therof.

37 O kyng thou art a kyng of kynges: for God of heauen hath geuen thee a kyngdome, power and strength and glory.

38 And in all places where the children of men

do dwell, the beastes of the fieldes and foules of the heauen hath he geuen into thyne hand, and hath made thee ruler ouer them all. Thou art this head of God.

39 And after thee shall arise an other kingdome inferiour vnto thee, of siluer. And the thyrd king∣dome shall be of brasse, which shall beare rule ouer all the earth.

40 And the fourth kyngdome shalbe stronge as yron: for as yrō breaketh in peeces and subdueth all thynges, and as yron bruseth all, so shall it do. 41 Wheras thou sawest the feete and toes parte of potters clay and part of yron, the kyngdome shalbe deuided, but there shalbe in it of y^e strength of the yron.

¶ The Meditation vpon the 36. &c.

Daniel describeth the golden head to be the kyng of Ba∣bylon, because that in respect of the other thrée it was the best, yet was it of it selfe wicked and cruell, but the world euer waxeth worse and worse. The which thyng as it was an admonition to the Iewes to be content with theyr state: so is it vnto vs to take héede that we bee not caryed away with y^e long custome of sinne in these our wretched tymes.

Agayne, he nameth the Persian kyngdome to be of siluer, and so inferiour to the first Monarchie: not that it was in∣feriour in power and dominion, but because it was worse in ambition, in crueltie, in vice and corruption, as Isay the 13.* 1.20 doth before prophecie. And as y^e Monarchies dyd grow greater and greater, so dyd their vices encrease, that men might sée their madnes which desire to haue Princes of so great power and dominions: As though any one mā were able to rule any one kyngdome, and that this were not ra∣ther playne and euident, that such excessiue dominions are

lyke great ragyng riuers that runne ouer the bankes, to the great dammage of their neighbours,* 1.21 as Isay well no∣teth chapter. 8.

So is the thyrd named of brasse the Macedonian, not so much for the strength as because it was worse: to cause the Iewes still to wayte for the eternall kyngdome of Christ which is of mercy and iustice. And the fourth of yron the Romane, because it brake down all before it, and was most cruell both to the Iewes and to other nations. Yet the féete shal be parte of potters mettal, parte of yron, sayth Daniel, which can not well be matched together but the one will breake the other: which doth signifie the cruel murther that began betwixt the two first brethren and continued mani∣festly amongest them in their ciuill warres though they were ioyned in kynred, to declare vnto the godly that that kyngdome of the Romanes was not it that they should stay vppon: but that they should alwayes buyld theyr fayth and hope vpon this stone cut forth of the mountaine with∣out hands, and vpon that kyngdome which the God of hea∣uen should rayse vp after these kynges, which kyngdome should neuer be destroyed, but shall destroy all these kyng∣domes, and it shall stand for euer.

Now, this kyngdome of Christ doth not destroy the kyngdomes of the world for any other cause, but because that they are enemyes to his kyngdome. Therfore Daniel speaking of this matter doth treate of a thyng thē knowne, and afterwardes euidētly felt of y^e Iewes from time to time, that is to say, that these Monarchies are enemyes to the kyngdome of God. For the Chaldees had throwen downe the temple of God, and as much as in them lay they ende∣uoured them selues to destroy all his true worshyp. As for the Medes and Persians, although by Cyrus and Darius at the first libertie to returne from the captiuitie was graun∣ted, yet were the Iewes so miserably handled by the kinges folowyng and by their officers and deputies, that the most of them dyd rather chuse to lyue in exile then to returne in∣to their countrey. Thirdly, though Alexander of Macedo∣ny

one tyme spared them, yet the kynges that succeded him most cruelly vexed them, spoiled and slue the most true wor∣shippers of God, and burned Gods holy Testament: so that it is no maruaile though Daniel set the kyngdome of Christ agaynst such Monarchies. As for the Romanes we knew how proudly they despised the God of Israel, and though they had Pantheon wherin they worshipped all the Idols and Gods of all the nations that they Conquered, yet would they not geue any honor or place to hym at all.

Agayne, how they hated Christes Gospell, how cruelly they murthered the Christians, and labored by all meanes to diffame and banish forth of the world the doctrine of sal∣uation, the matter is most manifest. Therfore Daniel to ad∣monish the faithful what should be their condition and state to the comming of Christ, doth pronounce all those Monar∣chies and kyngdomes to be so many enemyes to God and to the kyngdome of his sonne Christ, and that therfore they must be destroyed. And hereby he doth exhorte to patience, that the faithfull do not faint in so great miseries and per∣secutions as the proude tyrauntes should styrre vp agaynst them so oft and many tymes. And Daniel sayth that this stone is hewen forth of the mountaine without handes, to signifie his diuine byrth & sending frō the heauens, so that his dominion & kyngdome must be separate frō all earthly Empyre, because it is immediatly from God and heauenly.

✿ The Prayer.

GRaunt almighty God, that we may remember our selues so to be pilgrimes & straungers in this world, that no glistering shew of any riches, or power, or wise∣dome of this world do blinde our eyes at any tyme: but that we may direct our sight, eyes and senses alwayes to behold the kingdome of thy Sonne, and that we may so be there fixed, that nothing may hinder vs to hast forward in the course of our vocatiō, whiles that at the length we may come to the marke which thou hast set before vs and vnto the which thou doost call vs at thys

day by the trumpe and preachyng of thy Gospell: and that at the length thou wilt gather vs into that blessed eternitie which is purchased for vs by the bloud of this thy Sonne, and that we may neuer be broken by thys stone with the wicked world, but that beyng strength∣ned with his power, we may by him be raysed vp aboue all the heauens. Amen.

44 And in the dayes of these kinges, shall the God of heauen set vp a kingdome which shall ne∣uer be destroyed: and this kingdome shall not be geuen to an other people, but it shall breake and destroy all the other kingdomes, and it shall stād for euer.

The God of heauen shal thē rayse vp a kingdome which shall neuer be destroyed, neither shall this kingdome be ge∣uen to an other people: it shall destroy all, and it selfe shall for euer. The which comfortable promise of this eternall kingdome, doth not onely pertaine to the person of Christ, who is the onely king that liueth and raigneth for euer, but also to hys Church, which is the whole body of his king∣dome, to all his people and subiectes, and to euery particu∣lar member and person of the same. Thus doth this eter∣nall king communicate his eternitie to all his, because he will haue alwayes a kyngdome in this world, though the world can not alwayes sée it, and he doth regenerate al his true subiectes of thys kingdome w^t his eternall spirite into euerlastyng lyfe, to raygne wyth hym in hys kingdome for euer. Therfore the perpetuity of this kyngdome of Christ is true after two sortes, besides the eternitie that is in the person of Christ: first in the whole body, which is the Church: who though it be often tymes so scattered that it do not appeare in mans eyes, yet doth it neuer vtterly pe∣rish, but God doth preserue it by his secret and incompre∣hensible wisdome and power, so that it shall remayne for

euer. Secondly in euery one of the faythfull there is an o∣ther perpetuity, because they are borne agayne by the in∣corruptible séede, and beyng borne by the spirit of God, are not onely the mortall children of Adam, but they cary the heauenly lyfe in themselues, because the spirit which is in them is life, as Paul sayth to the Romaynes.* 1.22

And we sée how thys kingdome hath bene eternall euer since the doctrine of the Gospell hath bene preached. For though the Church haue séemed sometymes as it had bene buried, yet God gaue life in the very graue of Idolatry and ignoraunce vnto hys elect. And now how is it come to passe that the children of the Church & the souldiours of Chri∣stes kingdome are come forth as it were of the graue in such aboundaunce, but that the Lord hath mercy vpon Zi∣on because hys tyme appointed is come,* 1.23 and therefore his seruauntes delite to builde vp Zion, yea he himselfe wyll builde it, and his glory shall appeare, and the heathen shall feare and all the kinges of the earth at his glory, and the people which shall be as it were new created, shall prayse the Lord.

Furthermore, Daniel sayth that this kingdome can not be translated from one to an other, as the first was from Baltazar to Darius, the second from Darius to Alexander, the thirde from that cursed kinred of Alexander and hys Princes to the Romaines. The fourth of the Romaynes was turned not onely to straungers of forraine nations, but to swineherds (as Iustine writeth), to beastes, as was Heliogabalus, to monsters in nature, as was Nero and Caligula, and such lyke: like as also, as the Gospell did grow it continually decayed because it was so manifest an enemy to Christes kingdome. But as for Christes king∣dome, neither can Christ be spoiled of his power and domi∣nion, neither yet we his members can lose this kingdome, whereof hee hath made vs pertakers. Therefore Christ raigneth for euer, as well in hym selfe as in hys members, without any perill of alteration: for we shall be preserued for euer by hys grace, and hee hath receaued vs into hys

protection that wee can not perish. Iohn. 10.* 1.24 We that are kept through his power by fayth (as Peter sayth) may be sure and quiet: for what so euer the world and the deuill deuise against vs, we shall for euer remayne safe and sure in Christ.

And thus would Daniel haue all men to sée that there is no stabilitie any where, how great so euer the power or glory appeare, but onely in Christ. Where Daniel sayth, that this stone was hewen forth of the mountaine without handes, he declareth that nothing in Christes kingdome is wrought by mans power, but all things in the saluation of man are wrought by God, as Isa. 63:* 1.25 Because the Lord did sée no helper in the world, he armed himselfe with hys owne strength. Agayne, herein we note his lowe and base beginning, like vnto a stone that had no forme nor fashion. Which both are comprehēded in Micha,* 1.26 where he sayth: Thou Bethleem Ephratha art the least amongest the thou∣sandes of Iuda, yet foorth of thee shall hee come vnto me, that shall be the ruler in Israell, whose goynges foorth haue bene from all eternitie. Thus Daniel would aunswere mans grosse imaginatiōs, which might thinke that because Chri∣stes glory did not appeare so great at y^e first as in the king∣domes of the worlde, and because yet his kingdome is vn∣der the crosse, that therefore it were not to be regarded: and would haue vs to lift vp our eyes to the heauens and behold Gods power herein, who worketh his glory con∣trary to mans iudgement.

45 Where thou sawest that the stone was cut out of the mountayne without handes, and that it brake in peeces, the yron, the brasse, the clay, the siluer and the golde: so the great God hath shewed the king what shall come to passe hereaf∣ter, and the dreame is true, and the interpretati∣on thereof is sure.

Thys must we alwayes consider that our Sauiour

Christ sayd vnto Pilate, that his kingdome is not of this world, no man can sée how it springeth or spreadeth:* 1.27 & how soeuer the children of this kyngdome be dispersed or scatte∣red, and be neither named nor knowen in the world, yet is it certayne that this kyngdome of God and hys Christ re∣mayneth safe & sound,* 1.28 though neither Eliah nor any other man can sée it, and that this kyngdome shall ouercome all powers that stand vp agaynst it.

¶ The Prayer.

GRaunt almighty God, seing thou hast made it open and knowne vnto vs by so many, so cleare, and most sure testimonies, that we may looke for none other re∣demer then this thy Sonne whom already thou hast geuen vnto vs, and hast established hys authoritie and hys diuine and eternall power by so many miracles, and hast sealed the same as well by the publishing of thy Gospell, as by the seale of thy holy spirit in our hartes, and doest confirme the same by dayly experience: that wee may remayne firme and stable in hym, and that wee neuer turne from hym, neither that our fayth fayle at ane tyme, whatsoeuer Sathan attempt agaynst vs, but that we may perseuer in the course of thy holy vocation, whiles that at length we may be gathered in∣to that eternal beatitude and blessed state of rest, which is purchased vnto vs by the bloud of thine only begot∣ten Sonne. So be it.

46 Then the kyng Nebuchadnezer fell vpon hys face, and bowed hymselfe vnto Daniel. &c. 47 Also the king sayd to Daniel: of a truth your God is a God of Gods, a kyng of kinges. &c.

That Nebuchadnezer worshiped God and Daniel, though in some part it may be commended, yet in some re∣spect it is blame worthy: for though he acknowledged the God of Israell to be the true God, yet doth he geue part of

Gods honor vnto a mortal man, as many tymes men with∣out knowledge do mixe heauen and earth together, because that they alwayes fall to their superstitions, though they haue sometymes some good motions. And it is playne that this confession of the kyng was but particular, for he dyd not wholly returne vnto God from hys Idolatry and er∣rours, but was astonished for the present, and returned af∣terward to greater madnes, as foloweth in the next chap. And thus many tymes God compelleth the wicked to geue testimonies to hys glory, when yet they reteyne their vices and fall forthwith to their accustomed wickednes, as it is playne afterward.

Wherby we may learne that it is not enough though a man with open mouth prayse the power and wisedome of God, vnles he cast all superstitions forth of his hart, and so hold of one God that he defie all others. For there can not be required a playner confession then this, and yet we sée that Nebuchadnezer was still reteined in the snares of Sathan, because he holdeth still hys false Gods, and thin∣keth it enough to make God of Israel the chief. The which folie appeareth euidently amongest the Papistes, which graunt the name of God and Christ, but they rob away all the power and giue it vnto other creatures after their fond imaginations: and they are not so good as this prophane kyng, for they will not geue him the whole gouernement, but fayne man to haue frée will, and all thynges to runne by chaunce, or that the heauen and earth accordyng to mās merites or demerites do their endeuours and office. Thus make they mans frée will the cause of all, and so robbe God of his honor. This is their madnes.

¶ The Prayer.

GRaunt almighty God, seyng mans hart is so full of hypocrisie that there is nothyng more hard then to purge it from all lyes, errors, feynyng & dissimulation: that we may learne to examine our selues fully and sub∣stancially: and also that thou wilt so shyne vnto vs with

the light of thy spirite, that we may verely know our hyd vices, and that thou wilt driue them farre away from vs, that thou onely mayest be our God, and that true holy∣nes may preuayle amongest vs, and that we may geue thee pure and vnspotted worshyp and honor, and that we may lyue with vpright consciēces in this world, and so be content euery one with our own state that we stu∣dy alwayes for the commoditie of our brethren, whiles that at the length we bee partakers of that true glory which thou hast prepared for vs in the heauens by Ie∣sus Christ our Lord. Amen.

Chap. 3. The Texte.

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

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

ioyne in this Idolatry.

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

And this is to be noted, that the king doth not cōmaunde any to professe with their mouthes that this is a GOD or that it hath any diuinitie, but hee onely requireth the out∣ward gesture. Whereby we may sée that they are worthely condemned of Idolatry that do the outward gesture, be it for feare or fauour, either that they do dissemble such a mat∣ter, as many do amōgest the Papistes and in other places. We must worshyp God in spirite and truth, and also with outward profession,* 1.29 not onely to exercise our selues in the

worshyp of God, but also to offer our selues wholly vnto hym & that we may be holy both in body and soule,* 1.30 as Paul admonisheth vs. And by the pronenes of this people to I∣dolatry we haue cause to consider our corrupt inclination, how easily at the commaundement of authoritie we may bee ouerthrowen. Which ought to admonish vs that we labour to know Gods word and to reteine our selues with in the boundes therof, neuer to shrinke therefrom, what so euer commaundement come to the contrary, and though an hundreth deathes should folow it.

¶ The Prayer.

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

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

3 So the nobles, Princes, and Dukes, the Iudges, the Receiuers, the Counsellers, the Of∣ficers, and all the Gouerners of the Prouinces were assembled vnto the dedicatyng of the I∣mage that Nebuchadnezer the kyng had set vp: and they stode before the Image, which Nebu∣chadnezer had set vp.

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

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

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

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

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

Although their purpose is not heare expressed that accu∣sed Sadrach Mesach and Abednego, yet of the end by pro∣bable coniecture we do gather that this was done of a set purpose when the kyng set vp the golden Image. For we do sée how they were obserued and marked amongest so great a multitude. And (as was sayd before) it semeth that

Nebuchadnezer dyd folow the commune policie of kyngs. For though they presumptuously despise God, yet do they arme them selues with Religion to establish their power, and for this purpose onely do they dissemble some kynde of Religion, to containe the people in obedience. Whereas then the Iewes were mixed with the Chaldees and Assiri∣ans, the kynges policie was to preuent all controuersies, and therefore doth he set vp this Image in a famous place, that it might bee a proufe and a triall whether the Iewes would ioyne them selues to the rites of the Babilonians. And this place may minister some probable coniecture that the kyng was moued hereunto by his counsellers, because they were not well content that straunge men of an other nation should be head officers of Babylon, who yet were but as slaues: for by the law of armes they were taken pri∣soners.

Wherefore seyng the Chaldees grudged at this, their malice & enuy moued them to geue the kyng this counsell. For els how commeth it to passe that they so sodainly per∣ceiue that the Iewes, namely Sadrach, Mesach, and Abed∣nego do no worship nor reuerence to the Image: Surely it appeareth that they dyd as it were lye in wayt to espy what the Iewes would do, and thereby may we gather that they imagined this crafty accusation at the first when as they counselled the kyng to make this Image. And that with cla∣mor and tumult they do accuse the Iewes, hereby do we per∣ceiue that their mindes were full of enuy and hatred. It might be sayd, that they were styrred with zele, as supersti∣tious men would haue all other bound to their madnes, as also cruelty foloweth such foolish zele alwayes: but here it is euident that enuy onely caryed away the Chaldees with such clamors to accuse the Iewes. And it is vncertaine whe∣ther they speake of the whole nation, that is to say, of all the exiles generally, or of these thrée onely. This is probable and lykely, that they dyd restrayne their accusation to these thrée. For if these thrée had bene brought down, they would easily haue conquered the rest. For few would haue bene

found so constant amongest all the people. It is very lyke therfore that these outrageous cryers do assayle those whō they compted most bold & constant: and so labour to bryng them down from that hygh dignitie, in the which they could not abide to behold them.

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

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

We sée that the Chaldees in all this accusatiō haue one∣ly this respect, to condemne Shadrah, Meshach, and Abed∣nego of this crime onely, that they did not obey the kinges commaundemement. For they doo not dispute of theyr re∣ligion, because that was not profitable for them, to call into

question whether the Gods that they worshipped were worthy such worship or no. Therefore they passe with si∣lence that thing which they thinke not to be expedient, and they lay fast holde of this darte: that the kinges maiesty is contemned, because these thrée do not worship the Image which the king by his decrée had commaunded.

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

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

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

brought before the King.

14 And Nebuchadnezer spake and sayd vnto them, what disorder? Will not you, Shadrach, Meshach, and Abednegoserue my god, nor wor∣ship the golden image that I haue set vp?

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

This hystory doth euidently declare vnto vs, that Prin∣ces in dissembling some Religion haue onely regard to their owne authoritie, that they may the better thrust in them selues into the place of the Gods. For this is a monstrous matter, that kyng Nebuchadnezer doth here bragge a∣gaynst all the Gods, as though there were no power in heauen, but that which he alloweth. What God (sayth he) can deliuer you out of my hand? And why then dyd be wor∣shyp any other God? For this cause verely, to hold the peo∣ple in with some bridle, and so to establish his tyranny: not that he had any care of holynes in his hart. Daniel doth de∣clare that the kyng was angry at the begynnyng. For no∣thyng is more greuous to kynges then to sée their authori∣tie despised. They wilbe obeyed in all thinges, though their commaundementes be most wicked.

Yet the kyng semeth afterward to temper hym selfe whē he asketh Sadrach, Mesach, and Abednego, if they be not ready to worshyp his God and that Image of gold. When therfore he speaketh vnto them doubtfully and doth yet pro∣pound vnto them frée choyce, there is some moderation in these wordes. For it semeth that he will not charge them

with any crime, so that they will suffer them selues to bée turned afterward. But in the meane season the rage brea∣keth out vnder this deceaueable shew of moderation, for he addeth straight wayes: Vnles ye obey, behold ye shalbe cast into the fornace of burnyng fire: And at y^e length he breaketh forth into that cursed sacriledge and horrible blasphemy, that there is no God which can deliuer those holy men out of his handes.

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

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

Although therfore that Princes be proude and ragyng, yet must we kéepe this rule, that nothyng pleaseth God but that which he hath commaunded in his word, and that the begynnyng of true Religion is the obediēce which we geue to God alone. As concernyng the blasphemy, it doth declare

that which I haue spoken more playnely, that is to say, how soeuer they pretend Religion, yet they despise all the power of God, and they haue none other thyng in their harts but to set forth their authoritie, and therfore they borow the name of God that they may be the more honored. Howbeit in the meane tyme if it were profitable to chaunge theyr Gods a hundreth tymes euery day, they would not care to do it.

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

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

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

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

This is the chief thyng to be considered in this hystory, that these three holy men dyd remaine constant in the feare of God, though they dyd know most present daunger of death to hang ouer their heades. Wherefore when death was set before their eyes, they turned not backe from their right course, but they set more by the glory of God, then

by their owne life, yea then by an hundreth lyues, if it had bene nedefull to haue bestowed so many, and that had bene graunted vnto them. Daniel doth not rehearse all their wordes, but gathereth a brief summe onely: in y^e which yet that inuincible power of the holy ghost wherewith they were indued, doth playnely appeare.

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

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

And here they do vse two reasons to reiect that which the kyng propounded. They say that God hath power and strength enough to deliuer thē: Agayne though they should

dye, yet that they do not so much esteme lyfe that they will deny God to prolong it. Therfore they declare them selues to be ready to dye if the kyng will so rigorously vrge them to worshyp the Image.

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

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

When they obiect these Argumentes, they thinke that God is aūswered: As though Sadrach, Mesach, and Abed∣nego could not haue pretēded the same, or as though it had not come into their mindes thus to say: behold we are now

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

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

selues with vayne reasons. For (as I haue said) their eares shalbe shut vp agaynst all these alurementes of Sathan.

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

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

The Prayer.

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

We haue noted the constancy of Sadrach, Mesach, and

Abednego grounded vppon these two reasons, that they were surely persuaded that GOD was the keper of theyr lyfe, and that they should be deliuered by his power frō pre∣sent death, if it were so profitable: Secondly, because they had determined with them selues that they would dye bold∣ly and without feare, if God would haue such a sacrifice of∣fered vnto hym. And that which Daniel speaketh of these thrée men, perteineth vnto vs all. Therfore may we gather hereby a generall doctrine when daunger commeth vnto vs for the testimony of the truth, that we learne first to lay vp our lyfe in the hand of God: secondly that we be ready to dye boldly and without feare.

As concernyng the first, experience teacheth vs that ma∣ny fayle from God and from the profession of theyr fayth, because they can not stand sure in this point, that God is strong enough to deliuer them. It is true that this is spo∣ken of all men, that God hath a care ouer vs: Agayne, that our lyfe is in his hand: but scarcely the hundreth man hath this firmely and certainly fastened in his hart: for euery one searcheth a way and meane to saue his lyfe, as though there were no power in God. Therefore he at the length hath rightly profited in the word of the Lord, which hath learned that his lyfe is cared for of GOD, and also that hée hath helpe and defence sufficiently in him. For he that is gone thus farre, may safely enter into daūger an hundreth tymes, for he will not doubt to folow whether soeuer God calleth. For this one thyng doth deliuer hym from all feare and care, that God can take hys seruauntes out of a thou∣sand deathes, as it is sayd in this Psalme:* 1.31 In hys hand are the ishues of death. For death semeth to cōsume all things: but God deliuereth out of that deuouryng gulfe whom he pleaseth. So this persuasion shall suffice vs to a stable and inuincible constancy.

But it is necessary that they which cast their whole care of their lyfe and safety vpon God, haue a cleare conscience, that they doubt nothyng but that they mayntaine a good cause. And this is also expressed in these wordes, when Sa∣drach,

Mesach, and Abednego do say: Behold our God whō we worshyp. When they alledge the worshyp of God, they te∣stifie that they haue a sure grounde, and that they do no∣thyng rashly: that they are the worshyppers of the true God, and that they labour for the defence of Religion. For this is the difference betwixt the Martyrs and mad men, which oft tymes are iustly punished for their madnes, be∣cause they are about to peruert all thynges. For we sée very many to be driuen with theyr owne rage, and if such be put to death, they are not to be nombred amongest Gods Mar∣tyrs. For the cause maketh the Martyr, as Augustine saith, not the punishment. Wherefore there is no small force in these wordes, when these thrée men do affirme that they worshyp God: for by this they do glory that they do not rashly enter into the daunger that standeth before them, but for the true worshyp of God.

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

we are straungers in the earth, thē do we put of the desire of this earthly lyfe, whereunto we are to much addicted.

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

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

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

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

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

And concerning the king Nebuchadnezer, here Da∣niel agayne, as it were in a glasse, doth shew vnto vs the pride and arrogancy of kinges when theyr commaunde∣mentes are not obeyed. Surely a hart of yron should haue bene mollified with this answere, that Shadrach, Meshach, and Abednego did commit theyr liues vnto God, and ther∣fore could not for feare of death be drawn from theyr fayth.

But he is filled with anger. Cōcerning this rage we ought to consider what power Sathan hath ouer mē, whē he hath them in his clawes. They haue no moderation nor rule of themselues, although at other times they make a fayre shew of vertue: As this king had many tokens of vertue, as we haue sene before, but because the deuill doth now styr hym, there appeareth nothing in hym but crueltie and rage.

Forthermore, let vs remember that our constancy doth please God, although it doo not shew forth the fruite therof before the world. For many vnder this colour spare themselues to liue in their pleasures, because they thinke it a rashnes to offer themselues to death when there appea∣reth no profit. And many excuse themselues vnder this pre∣tence, that they striue no more for the glory of God, because they should lose their labour, and theyr death should be fruit¦les. But we doo heare Christ pronoūce this to be a pleasant sacrifice vnto God,* 1.32 when we offer our liues for the testimo∣ny of the heauenly doctrine, although the generation before whom we testify the name of God, be crooked & adultrous, yea though it waxe the more stubbern at our constācy. And such an example is here set forth vnto vs in these thrée holy persons. For how so euer Nebuchadnezer waxed more & more outragious with their bolde confession, yet did that playne confession please God, and they did not repent it, al∣though they did sée no such fruit of theyr constancy as they desired. And the prophet doth expresse the circumstance, to declare the kinges rage: that he commaundid the fornace to be made seuenfolde hoater then it was wont, and chu∣sed of his strongest men to cast these into the fornace. But as it appeareth by the successe, all this was done by the se∣cret prouidence of God. For the deuill might els haue ob∣scured the miracle, if all doubtes had not bene remoued. But when the king commaundeth the fornace to be made seuenfolde hoater, and did chuse out his strongest men to doo the execution, God by deliuering his seruauntes tooke away all doubtfulnes, that the more light should shine forth of that darkenes which Sathan thought to haue blinded

men withall, the kinges policy and his power.

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

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

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

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

Here Daniel declareth the miracle whereby God deli∣uered his seruauntes. Whereof there be two partes: One, that those thrée men walked safe in the midst of the fire: an other that the flame burnt vp the kinges Garde that cast them into the fire. And the prophet doth diligently rehearse the circumstances, to set forth the power of God, as that the king gaue a straite charge, and with so great anger cau∣sed the fornace to be heated, and that his strong men were consumed with y^e vtmost flame, where as they thrée walked in the coales in the fire and the flame. And this is as much as if the prophet had sayd, that the fire had no force at all vpon the holy seruauntes of God, and that the smoke had

killed the kinges seruauntes. Therfore sayth he that those thrée did fall downe in the fire. Then surely they could not helpe themselues nor finde any shift to escape. Further he sayth, that they fell downe bound: wherfore naturally they should at y^e first brunt haue bene choked and smothered, and afterward haue bene consumed: yet doo they remayne safe and walke vp and downe lose in the fornace. We sée then that the power of God is so euident, that the diuell coulde darken it with no lyes. And that the vtmost flame doth deuourethe kinges Garde, of the other part God doth ap∣proue this to be his worke. And this is the end of the histo∣ry, that these thrée men were preserued miraculously and a∣boue their hope.

Now, by this example we may learne that there is no∣thing better nor more safe for vs, then to make God the kéeper and defender of our life. Yet may we not precisely looke alwayes to be defended and deliuered from all perill: For we doo sée both these thinges to be in the harts of these thrée holy men: first to hope for deliueraunce if God sée it good: secondly that they doubted not to dye with out feare, if it so pleased God. Howbeit this must we gather of this present history, that there is helpe enough for vs in God, if he will prolong our life. And we know that our life is deare vnto him. Therefore let vs leaue it vnto his pleasure, ei∣ther to deliuer vs from y^e presēt perill, or to take vs to a bet∣ter life, as he thinketh best. For in Peter we haue both these examples. Peter was deliuered forth of prison when as a litle after he must dye. Then God declared that he had a care ouer the life of his seruaunt. Afterward Peter dyed: then was there no miracle. Why so? because Peter had ac∣complished the end of his vocation. Thus the Lord as oft as is expedient, will shew his power to preserue vs: but if he will haue vs go vnto death, let vs surely thinke that there is no better thing for vs then to dye, and that it is hurtfull vnto vs to go about to prolong our life any longer.

24 Then Nebuchadnezer the king was astoni∣ed

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

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

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

There is no doubt but that God sent one of his Angels who by his presence might comfort the mindes of these holy

men that they should not faynt: for this was a fearefull spectacle when they did sée the fornace so flaming and them selues cast therin. God therefore would thus comfort their carefulnes and mitigate their sorow, when he sendeth an Angell to be their companion. We know sometimes that many Angells haue bene sent for the comfort of one man,* 1.33 as we reade of Elizeus. And this is a generall rule: He hath geuen his Angels charge ouer thee, that they may keepe thee in all thy wayes. Agayne: The Angels pitch their tentes round a∣bout those that feare God. The which sentences doo chiefely belong vnto Christ, but they are extended to the whole bo∣dy of the Church and to euery member therof.

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

Let this simplicity therfore suffice vs, that king Nebuchad∣nezer doth speake after the common maner, meaning that some one Angell was sent vnto these thrée men,* 1.34 because it was vsuall (as I haue sayd) to call the Angels the sonnes of God. The scripture speaketh so, & God would neuer leaue the world so brutish but y^t he would haue some séede of true doctrine to remayne for a testimony agaynst the wicked.

The Prayer.

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

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

Here is described a sodeine chaūge in a kyng no lesse cru∣ell thē proude. We haue sene before how proudly he requi∣red that wicked worshyp of the seruauntes of God, and when he did sée that they dyd not obey his commaundemēt, how fierce he was agaynst thē. And now Daniel declareth how soone hys pride was brought downe and his cruelty qualed. But it is to be noted, that the king was not so chaū∣ged that hee did cast of wholly his old nature and maners. For when he was touched with this present miracle, hée did in déede geue glory vnto God, but it was for a moment: he did not earnestly repent. And such examples are diligent∣ly to be noted: for many men by one fact will iudge of eue∣ry

man. Howbeit the most wicked contemners of God may for a tyme submit them selues vnto hym, and shall not dis∣semble it in the sight of men, but shal do it earnestly: because that GOD verely doth compell them thereunto with hys power: yet in y^e meane season they kepe within their hartes both pride and cruelty. Such was the turnyng of kyng Ne∣buchadnezer. For he being amased with y^e miracle, could resist God no longer: yet he was not constant in his conuer∣sion, as we shall sée afterward.

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

Daniel sayth that hee came neare to the mouth of the for∣nace, and that he said: Sadrach, Mesach, and Abednego the seruauntes of the hie God, go forth and come hether. A little before he would haue had his Image worshypped, and that to be counted the onely God in heauen and in earth, onely because it was his pleasure. For we sée that he did chalenge so much to hym selfe that he would haue all Religion and worshyp of God subiect to his lust and pleasure: but now as though he were a new man, he calleth Sadrach, Mesach, and Abednego the seruaūtes of the high God. What place then doth he put him selfe in and all the Chaldees? Verely

that they do worshyp fayned Gods and Idols, which they haue forged for them selues. But God dyd wryng out this word from the cruell and proud kyng: like as wicked men are compelled by tormentes to speake that they would not.

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

After Daniel sayth that his companions came forth of the middes of the fire. By the which wordes he confirmeth agayne this miracle. For God might haue quenched the fire of the fornace: but he would haue it burne in the sight of all men, that thereby the power of this deliueraunce might be more euident. And by the way this is to be noted, that these thrée men walked in the fornace whiles the kyng commaū∣ded them to come forth: because God had geuen them none other commaundement, They dyd sée that they remayned safe and sound in the middes of the fornace. They were cō∣tent with that present benefite of God, and they thought not them selues at libertie, whiles that by the kynges voyce they were called forth.* 1.35 Like as when Noah was in y^e Arke he did sée his health and life to lye as it were in the graue: therfore did he attempt nothyng whiles he was commaun∣ded to go forth. Euen so sayth Daniel, that his companions went not forth of the fornace whiles the kyng commaun∣ded it. For then they vnderstode that they pleased God, whē they had heard it at y^e kyngs mouth: not that he was a Pro∣phet or a preacher, but because they were cast into the for∣nace by his commaundement: and so now when he calleth them out they know that the end is appointed of theyr tor∣ment, & so they come forth as it were from death vnto life.

27 Then the nobles, Princes, and Dukes, and the Kyngs counsellers came together to see these

men, because the fire had no power ouer their bo∣dyes, for not an heare of their head was burnt, neither were theyr coates chaunged, nor any smell of fire came vpon them.

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

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

28 Nebuchadnezer spake and sayd: Blessed is the

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

This is a rare confession of a kyng: but it will appeare by processe that he was caried with a sodaine vehemency, and that there was no liuely roote of the feare of God in his hart. And I do repete this agayne that we may know, that true repentaunce doth not consist in one worke or twaine, but in perseuerance & continuance, as Paul sayth: If you do lyue in the spirite, walke ye in the spirite. Where he re∣quireth constancy of the faithfull,* 1.36 that they may shew them selues to be truly regenerate by the spirite of God.

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

But why calleth he him not his God? This might be ex∣cused if he had verely geuen him selfe to the God of Israel and cast away all superstitiōs. Howbeit he doth not so, ther∣fore was his confession but feined: not that he went about to dissemble with men to get their fauour, but he deceiued him selfe as hypocrites vse to do. He pronounceth the God of Sadrach, Mesach, and Abednego to be blessed. If he had done this purely, he should haue cursed all his Idols: For y^e glory of the true and onely God can not be extolled & mag∣nified, vnles all the Idols be brought to nought. For wher∣in standeth the prayse of God, but that he alone haue the

preeminence? If any other God be set by him, then is hys Maiestie darkened, as it were with cloudes. Hereby then may we gather that Nebuchadnezer was not touched with true repentance when he blessed the God of Israel.

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

Let vs know then that this was a particular fayth in king Nebuchadnezer. For he had all his minde bent vpon the miracle, and beyng content with that spectacle, he did not inquire who was that God of Israel, or what his law did comprehend, neither yet was be carefull for the Media∣tor. Finally he neglected and despised the whole substaunce of true holines, and tooke hold vnaduisedly but of one part onely. This do we sée dayly in many prophane men. For God many tymes doth humble them and causeth them to flye vnto him for succour: but in the meane season they re∣maine wrapped in their owne wittes, and do not renounce their superstitions, neither regarde which is the true wor∣ship of God. For to approue our seruice vnto God, this principle must be remembred,* 1.37 that nothing doth please him which is not of faith: and that faith can not be conceaued by any miracle or by any sense of diuine power, but that it

must haue doctrine also. For miracles are of force onely to prepare the minde or to confirme Religion: but of them sel∣ues they can not bryng men to the true worship of God.

And this is merueilous that this prophane kyng sayth that an Angell was sent from God, saue that it is euident in the prophane writers, that there was alway some thyng knowne of the angels. This was a certaine before concei∣ued persuasion of the angels: lyke as also amongest all peo∣ple there is some tast that there is a God. And where Da∣niel sayd before that the fourth which was in the fornace was called the sonne of God by the kyng of Babel, euē thē, as I haue sayd, Nebuchadnezer professed hymselfe that he vnderstode something of the Angels: but now he spea∣keth more plainly, that God hath sent his Angell. And how the Angels do helpe the elect and the faythfull, I there tou∣ched briefly, and I do not vse to stād long vpon cōmon pla∣ces. For thys place it is enough to note, that the wicked which neuer heard any thing of God or of true holines, did yet holde this principle, that God vseth the ministery of his Angels to saue hys. And thys moued Nebuchadnezer to say, that an Angell was sent from God to delyuer hys ser∣uauntes.

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

the want of our fayth doth vtter it selfe, and may, as it were, be palpably felt and séene.

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

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

He sayth afterward: that they gaue theyr bodyes, lest they should worship any but theyr owne God. Many that boast thēselues Christians now a dayes would ouerthrow and disalow that thing which thys wicked king is compel∣led to prayse in these thrée persons. For they do imagine

that fayth cā be buried in the hart, and bring forth no fruit of confession. There is no doubt but that God wyll haue al these thynges rehearsed by hys Prophet, that theyr crafti∣nes may be detestable vnto vs which would defraud God of his lawfull honor, and yet would, as it were, stoppe hys eyes that he should not espy the iniury that is done vnto hym. Such are vnworthy to be reproued by the wrod of God: and Nebuchadnezer is here set theyr mayster, theyr correcter and theyr iudge.

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

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

29 Therefore I make a decree, that euery peo∣ple,

nation, and language, which speake any blasphemy agaynst the God of Sadrach, Me∣sach, and Abednego, shalbe drawen in peeces and their houses shalbe made a iakes because there is no God that can deliuer after this sorte.

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

Princes, do onely rage vnder the pretence of a zeale, and so lyke cruell beastes do sheed innocent bloud. Wherefore? Because they do not discerne betwixt the true God and the Idols. But this shalbe touched afterward.

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

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

Thys séemeth to be of small importance, yet is it not written in vayne: but for thys purpose, that we may know that thys miracle was ratified through the whole prouince and countrey, when all the Chaldees did know that these thrée men were cast into the fiery fornace, which afterward

had agayne the kynges power and were restored to theyr former dignitie. Seyng thys was done, the power of God could not be vnknowen. For it was like as if God had sent forth thrée preachers throughout the countrey, which should proclaime in euery place how meruelously God had deliue∣red thē frō death by hys singular benefite. Whereby also it myght be vnderstand that all y^e Gods which were thē wor∣shipped in Chaldea were of no value, seyng that great God whose Image the kyng had set vp, was despised: and yet that thys cōstancy was allowed of the true God which had deliuered hys seruauntes from death.

¶ The Prayer.

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

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

[ 1] 31 Nebuchadnezer king, vnto all people, nati∣ons, and languages that dwell in all the world, peace be multiplied vnto you.

[ 2] 32 I thought it good to declare the signes and wonders that the hye God hath wrought to∣ward me.

[ 3] 33 How great are his signes, and how mighty are his wonders: his kingdome is an euerla∣sting kingdome, and his dominion is from gene∣ration to generation.

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

We will consider the dreame afterward: but here we briefely note that the king was admonished that he might perceiue in the end, that he had no excuse of his stubbernes and contempt. God might worthely in déede haue stricken hym as soone as hee dyd sée that he was not truely conuer∣ted: but before God would punish hym so seuerely (as we shall sée afterward) he would monish hym, to proue if there were any hope of repentance. And although he dyd séeme to receiue that thing with great modesty that God

declared by the dreame, and Daniel dyd interpretate vnto hym, yet dyd he professe with hys toung that which he had not in his hart. And thys thing is manifest, because that where he ought to haue trembled, to haue bene carefull and to take héede vnto him selfe, yet ceased he not from hys pride, but boasted him selfe to be a king of kinges, & Baby∣lon to be the quéene of all the world. Because therefore he dyd speake so proudly after he was admonished by the pro∣phet, we perceiue that the dreame dyd nothing profit hym. But God by this meanes would make hym more inexcu∣sable. Agayne, although no fruite therof did straight wayes appeare, yet by long processe of time, when God touched his hart he did know more playnely that this punishment was sent vnto him of God. Therefore was this dreame an entrey and as it were a preparatiue to repentance. And lyke as the séede semeth to putrify in the earth before it bring forth his fruite: so also sometymes God worketh ley∣surely, & causeth that his doctrine which semed vnprofita∣ble a long time, becommeth at the length fruitefull and of force. Now come I to the wordes.

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

that this king was oft chastised before he would take profit of Gods correction.

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

In the meane ceason this is to be noted, that this de∣crée of the king is praysed by the spirite of God. For Dani∣ell doth rehearse it for none other purpose, but to declare the fruite of the conuersion in the king. Wherefore thys is with out al controuersy, that king Nebuchadnezer hath testified his repentance when he magnified the God of Is∣raell before all the world, and appoynted a penalty for all them which spake blasphemously agaynst that God. Ther∣fore is this place oft cited by Augustine agaynst the Dona∣tistes:* 1.38 for they would haue bene suffered still vnpunished when they maliciously troubled the Church, when they corrupted the pure doctrine, yea when they tooke vpon them to robbe like theues and rage like murtherers. For it was manifest that diuerse were then murthered by them and o∣thers maymed. When these men liued so wickedly, yet would they haue their wickednes to go vnpunished: & thys

they helde for a principle, that no man ought to be punished for holding a contrary religion.

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

Nebuchadnezer sayth first: It is good for me to declare the signes and the wonders which God hath wrought with me. At the first he began to declare what God had done, but it vanished away. Therefore after that God had twise or thrise chastised him, at the length he confesseth that it is good and glorious for him to declare the wonderfull workes of God. And he breaketh forth into an exclamation: how great are his signes, how wonderfull are his mighty workes? his king∣dome is an eternall kingdome and his dominion for euer It is no

doubt but Nebuchadnezer would stirre vp his subiectes to reade this decrée more diligently, and to know the great∣nes thereof, that they might geue them selues to serue that true and only God. He calleth the hygh God the God of Israell vndoubtedly. Yet doo we not know whether he had cast away his supersticions or no. And I do rather thinke the contrary, that he had not cast of his errors, but that he was compelled thus to geue glory vnto the true God. He dyd then so knowledge the God of Israell to be the hygh God, that he dyd ioyne vnto hym the inferior Gods as companions and mates: as all the faythles haue perceiued that there was one hygh God, but they imagined therewith an heape of other Gods.

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

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

Chap. 4. The Texte.

[ 4] 1 I Nebuchadnezer beyng at rest in myne house and flourishyng in my palace,

[ 5] 2 Saw a dreame which made me afrayde, and thoughtes vppon my

bed and the visions of myne head troubled me.

[ 6] 3 Therefore made I a decree that they should bryng all the wise men of Babel before me, that they might declare vnto me the interpretation of the dreame.

HEre doth Nebuchadnezer declare how hée did know the hye God at length. He doth not shew what lessons he had receaued before, but because his pride was tamed at lēgth by this dreame, ther∣fore doth he onely make mention thereof. Yet there is no doubt but he called into memory also his former dreames and condemned him selfe of ingratitude, that he had buried so great power of God, and that he had blotted out with wicked obliuion so great benefites as God had geuen him. Here then onely he speaketh of the last dreame, as we shall sée afterward. But before he come to the dreame, he sayth: that he was quiet. Whereby he noteth the circumstance of the tyme, that we may know that hee was corrected of God because prosperitie had made him dronken, and as it were brought him in sléepe. It is no maruell though it were so with him: for it is an old prouerbe, that fulnes engendreth fiercenes, as we do sée horses when they are much pampe∣red, to kicke, to be fierce and not to abide the rider. The same also is séene amongest men. For if God treat them fa∣uourably and bountifully, they waxe fiece, they are outra∣gious agaynst all men, they shake of the yoke of God him selfe, and in the end they forget that they are men. And se∣yng Dauid did so, what will prophane men do, or such as are ouer much addicted to the word? For Dauid doth confesse that he was deceiued with hys quietnes and felici∣tie, that he thought nothyng was more to be feared:* 1.39 I sayd in my felicitie or in my quiet state: J shall not bee moued. And afterward he sayth: O Lord thou hast chastised me, and J was amased. Seyng that Dauid then promised vnto him selfe perpetuall quietnes in the world, because God had spared

him for a time, how ought our tranquillitie to be suspected lest we settle in our dregges? Nebuchadnezer therefore doth not recite in vayne that he was quiet in his house and florishyng in his palace: for this was the cause of his bolde∣nes and pride that caused him to despise God so carelesly.

Afterward he addeth: that he saw a dreame and that he was troubled. He would here without doubt distin∣guish his dreame from common dreames which do often rise either of y^e troubling of y^e braine, or of cogitations in y^e day, or of other causes, euen as it hath bene seene in an o∣ther place. Neither is it nedeful here to repeate those things which we haue largely spoken of before. Let this be suffi∣cient, to perceiue briefly how the dreame may be descerned, (whereby GOD did admonish him of the punishment to come) from other dreames which are either of troubles, or vayne, or without effect. Therfore he sayth, that he saw a dreame, and yet he was waken. For he addeth: that he had thoughtes vppon hys bed, and then: he was troubled wyth the visions of hys head. This heape of words doth tēde none other way but that that vision was an heauenly oracle, of the which we will speake agayne more largely.

It foloweth: that he made a decree: that all the wise men of Babylon should be called which myght expounde or make open the interpretation of the dreame. The kyng, no doubt, did dreame often: neither yet did he cal vnto him euery day the Mages, Southsayers, and Astrologians and others which excelled in the science of prophecying, or at the least did professe it. He did not aske thē of al his dreames, but be∣cause God grafted in his hart, a sure note wherby he mar∣ked this dreame, therefore the kyng could not rest vntill he heard y^e interpretatiō therof. So we haue séene before, that the authoritie of y^e first dreame of y^e foure Monarchies and of the euerlastyng kingdome of Christ was established: so that the kyng perceaued that it came from heauen. And there is some differēce betwixt this dreame and that which we expounded before. For God did blot out of the re∣membraunce of kyng Nebuchadnezer the dreame of the

foure Monarchies: so that it was necessary that Daniel should bryng before the kyng the very dreame, and also should interprete it: for thē Daniel was more vnknowen. For although he had profited so much that he excelled amōg all the Chaldees, yet Nebuchadnezer y^e kyng would lesse haue marueiled at him if he had bene onely an interpreter of the dreame. Therfore God would get the greater reue∣rence to his Prophet and his doctrine when he gaue him two partes, that is, that hee should foresée what the dreame was, and then expound the sense and the end of it. In the o∣ther dreame Daniel was onely the interpreter. But now God did sufficiently proue that he was indued with a hea∣uenly spirite, so that Nebuchadnezer should call him no more as one of the Mages, but should discerne him from all the residue.

[ 7] 4 So came the enchaunters, the Astrologians, the Chaldeans and the Southsayers, to whom I told the dreame, but they could not shew me the interpretation therof.

Here Nebuchadnezer doth confesse that the Mages were called in vayne. Whereby it appeareth that all their knowledge was deceiuable: or at y^e least that Daniel could expounde the dreame that came not by mans study or indu∣stry, but by an heauenly reuelation. And I do embrace this sentence, that Nebuchadnezer would expresse plainly that Daniel was taught by God to interprete dreames, & that this was a singular gift of his spirite. For he doubted not but that if there were any arte of diuination, his Mages, enchaunters, and Chaldees which boasted vpon the title of perfect knowledge, had it. This then was without contro∣uersie with him, that they knew all thinges that man could know, and seyng they could not know this thyng, it appea∣red that Daniel was taught of God, and so Nebuchadne∣zer did extoll him aboue all the Mages, as though he should

say that he was a Prophet from heauen, as appeareth af∣terward.

[ 8] 5 Till at the last Daniel came before me, whose name was Beltsazar, according to the name of my God, which hath the spirite of the holy Gods in him, and before him I told the dreame, saying:

[ 9] 6 O Beltsazar chief of the enchaunters, be∣cause I know that the spirite of the holy Gods is in thee, and no secrete troubleth thee, tell me the visions of my dreame that I haue sene, and the interpretation therof.

Here doth the kyng of Babylon speake gently vnto Da∣niel, because hee perceaueth him selfe destitute of his owne Doctours. And hereby we perceaue that hee neuer came to the true God, but when he was compelled by necessitie. Daniel was not vnknowē vnto him, neither was 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? Where∣fore it is playne (as I haue said) y^t 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 hum∣bly, 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 infe∣rior to the Mages: but when he séeth him selfe remayne in his troubles, and that he could haue no remedy but by Da∣niel,

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 shalbe touched afterward.

¶ The Prayer.

GRaunt almighty God, seyng thou doest here set be∣fore 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 pu∣blisher 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 ser∣uice, 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 be∣gotten 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 Pro∣phet. 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 na∣tion. 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. Ther∣fore as oft as he was called by this name, there is no doubt but that he was much offended. Howbeit he could not re∣medy 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 Nebuchad∣nezer sayth that this name was accordyng to y^e 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 re∣ligion, 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 y^e holy Prophet, that he was spotted with such a foule blot, that he bare y^e marke of the Idole in his name. But he must beare this crosse also a∣mōgest 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 y^e 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 de∣lusions. For although they were excellēt in the knowledge of Astrologie, and held some principles that were commen∣dable, yet we know that they corrupted all sciences. Ther∣fore 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 y^e Angels to be inferiour Gods. How soeuer it is, here Nebuchadnezer doth be∣wray 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 ma∣ny 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 Nebuchadne∣zer 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 y^e many testimonies of old ignoraunce are cōteined in this decrée of Nebuchad∣nezer, 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 imagi∣neth 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 aun∣swered. 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 al∣wayes 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.

[ 10] 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:

[ 11] 8 A great tree and strong, and the height there∣of reached vnto heauen, and the sight thereof to the endes of all the earth.

[ 12] 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.

[ 13] 10 I saw in the visions of my head vpon my bed, and behold a watchman & an holy one came downe from the heauens,

[ 14] 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.

[ 15] 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.

[ 16] 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 inter∣pretation whereof shall follow afterward. Yet because the bare narration should be vnprofitable vnles we speake som∣thing of the matter, it is necessary that we touch somewhat thereof, and the rest shalbe 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 or∣dinance of God is of such force, that the very tyrantes, al∣though they be very farre from right and true gouernment

by moderation, yet whether they wyll or no, they are com∣pelled 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: eue∣ry 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 liber∣ty. 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 Nebu∣chadnezer. But first of al God would declare vnder this fi∣gure, 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 al∣though tyrantes and other Princes which forget their du∣ties, do not performe that which is appoynted vnto them by God, yet the grace of God is alwayes euident in all em∣pires 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 com∣pelled 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 ther∣of, this must be referred vnto men. For although y^e beastes of the fielde haue some commoditie by politicke gouerne∣ment, 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 vn∣der 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 e∣uery one of vs haue towardes our selues, and how raging our lustes are. Seing it is so then, God declareth by thys dreame, y^t 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 cō∣modities 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 o∣ther 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 autho∣ritie. Seyng then there was such excellency in kyng Nebu∣chadnezer, 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 y^e 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 Ieru∣salem is in the middest of the earth, are in a childish error, as Hierome, and Origene, and other of the auncient wri∣ters

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 beauti∣tifull, 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 po∣wer, 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 y^e Prophet do say: that his boughes were beautifull, and hys fruite plenti∣full. 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 do∣yng 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 ex∣ecute Gods cōmaundemēts. For they are not subiect vnto sléepe, because they are not nourished w^t 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 be∣cause the Angels haue no bodyes: therefore they watch al∣wayes by their spirituall nature. Howbeit not onely their nature, but their office is also here expressed. Therfore be∣cause 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 y^e Psalme:* 1.40 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 y^e west. Because therefore that the Angels are so ready to accom∣plish that which God commaundeth, they may well be cal∣led 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 y^e perfection of An∣gels. So is here noted the difference betwixt men and An∣gels. 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 y^e king Nebuchadnezer should for a tyme not onely be spoyled of hys empire & dominion, but also of all humane vnderstanding, that he should no∣thing 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 horri∣ble 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 Ne∣buchadnezer, in the which yet he shewed some token of hys mercy, because he spared hym and cut hym not of who∣ly, 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. There∣fore where God would presse hym no more, this ought to be attributed to hys onely mercy, because euen when he se∣meth to punish mans sinne most sore, yet in all hys tempo∣rall 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 A∣chab. For God did not forgeue the fault vnto that wicked kyng: but because he did séeme to shew some tokens of re∣pentance, 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 refer∣red to the metaphore of y^e 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 mid∣dest 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 y^e 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 mor∣tall: 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 du∣ty, whyles at the length thou gather vs vnto that glory which is purchased for vs by the bloud of thyne onely begotten Sonne. Amen.

[ 17] 14 In the decree of the watchmen is the sen∣tence, and in the word of the holy ones is the re∣quest: to y^e intent that the liuing mē may know, that the most hygh hath power ouer the king∣dome of men, and geueth it to whom so euer he will, and appoynteth ouer it the most abiect a∣mong 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, be∣cause it was decréed before God and his Angels. The pur∣pose 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 y^e 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 An∣gels, so much séemeth to be taken away from Gods hygh dignity: for it is not méete for hys maiesty to admit any com∣panions. 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 re∣quire 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 wor∣shyp God, and all creatures with them. And when they do sée Gods authoritie to be diminished by mans pride and ar∣rogancy, 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 ob∣scure his glory, as much as in thee lyeth: and God agre∣ing 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 com∣mon with him and them. For their consent and subscripti∣on 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 hea∣uenly 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 him∣selfe, 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 conti∣nually that he would cast downe all the proud, and that he would not suffer hym selfe to be defrauded of hys autho∣rity, 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 de∣fend 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 y^e 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.* 1.41 And in an other place al∣so: 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.* 1.42 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 no man can extoll him selfe or re∣mayne in the degrée of honour, but that it is the peculiar benefit of God.

Seing this can be so hardly perswaded vnto men, Da∣niel doth here very well expresse that he is the hygh ruler in the kingdome of men, that is, he doth not onely exercise his power in heauē, but doth gouerne also mankinde, & ap∣poynteth euery one hys degrée or place, & wil geue it to whō he pleaseth. He speaketh of diuerse empires in the singular nomber: but it is as though he should say, that some are extolled by Gods appointment, and others cast downe, and all is as it pleaseth God. The summe is, that euery mans state is geuen him of God, so that they which couet to come to any hyghnes either by theyr ambition, or science, or wise∣dome,* 1.43 or riches, profite nothyng at all except God doth as it were stretch forth his hand to helpe them vp. Paul doth al∣so teach the same thing with other wordes, that there is no power but of God: and afterwarde Daniel doth often repeate the same sentence.

He addeth: that he will lift vp the humble amongst men, aboue it. In thys so euident alteration y^e power of God doth better appeare, whiles he lifteth frō the doung those which before were vnknowne and despised, and doth also preferre them before kinges. The prophane men whiles thys com∣meth to passe, do say that God playeth, and so men are tos∣sed by hys hand like balles, that sometyme they are extolled high, and sometyme cast downe to the earth. But they do not wey the cause, that is, because God would shew by o∣pen documentes, that we are vnder his gouerment, so that our state should hang therof: & because we do not apprehēd thys thyng willingly, it is necessary that we haue examples set before vs, in the which we may be compelled to sée thys which all men in a manner would gladly be ignoraunt of.

Now, we sée the whole iudgement of the Prophet, that is, that the Angels do cōtinually aske of God that he would declare hys power to mortall men, and therefore that he would throw downe the proude which do thinke that they

excell by their owne vertue, or power, or fortune, or helpe of men. Therefore that God might shake of from them thys horrible pride that robbeth God of hys honor, the Angels require that he would ouerthrow them, and that he would so show that he is the king & ruler, not onely of heauen but also of the earth. Now, this did not only happē in one king, but we know that the historyes are filled with documentes therof. For whereof, or of what state are kinges oftentimes created? And seing there was no greater pryde in the Ro∣maine Empire, we sée what hath bene done. For God hath brought forth certayne monsters, that we might be astoni∣shed with such a sight and spectacle, both greekes, and of all partes of the East, and Spaniardes, and Italiās, & French∣men. For nothing was more monstrous then certaine Em∣perours. Furthermore theyr beginning is so filthye and shamefull, that God could no more euidently shew that em¦pieres are not transferred by mans will, nor gotten by ver∣tue, counsaile, and many armyes, but that they are vnder-hys hand to make ruler whom he will.

[ 18]

15 Thys is the dreame that I king Nebuchad∣nezer haue seene: therefore thou O Beltsazar, declare the interpretatiō thereof: for all the wise mē of my kingdome are not able to shew me the interpretation: but thou art able, for the spirit of the holy Gods is in thee.

Here doth Nebuchadnezer repeate that which he had spoken of before, that is, that he séeketh the interpretation of the dreame. He knew what figure had bene shewed vn∣to hym: but he could not vnderstand the counsayle of God, neyther yet perswade wyth hymselfe whereto it belonged: therefore hée trieth in thys part the fayth of Daniel. He affirmeth that he saw a dreame, that Daniel might be more ready to interprete it: and he addeth this also to the same end, that all the wyse men of hys kyngdome could not de∣clare the dreame. Where he confesseth after a sort, all the

Astrologians, Southsayers, and all other of that kynde which sayd they knew all thinges, to be false and deceitfull. For some were Augures, some Southsayers, some dreame readers, others Astrologians, which did not onely dispute of the order, and course, and distance of the starres and of the property of them, but also which would foretell by the aspectes of the starres, all that was to come. Whereas thē they did boast so greatly of the knowledge of all things, Nebuchadnezer doth confesse that they were deceauers. For he ascribeth this to Daniel, because he had a diuine spi∣rit. Wherefore he excludeth all the wyse men of Babylon frō so great a gift, because he perceaueth by experience that they were destitute of the spirit of God. He doth not speake playnely, but thys is easely gathered of hys wordes, that falshode was found in all the wise Chaldees. Agayne in the second part he seperateth Daniel forth of their number, & also noteth the cause: euen because he had a diuine spirit. Wherefore Nebuchadnezer doth here geue vnto God that which is due vnto him, and doth also acknowledge Da∣niel to be hys Prophet and minister.

In that he calleth the Angels holy Gods, it is no mer∣uaile (as we haue sayd before) seyng he was a prophane man and not exercised in the doctrine of true religion, but onely had tasted certayne principles. And we know that by common opiniō y^e Angels were mixed with God. Therfore Nebuchadnezer speaketh after the common maner when he saith, that y^e spirit of the holy Gods doth dwel in Daniel.

[ 19] 16 Then Daniel whose name was Beltsazar, held hys peace by the space of one houre, and hys thoughtes troubled hym, and the king spake and sayd: Beltsazar, let neyther the dreame nor the interpretation thereof trouble thee. Beltsazar aunswered and sayd: my Lord, the dreame be to them that hate thee, and the interpretation ther∣of to thine enemyes.

Here Daniel doth recite, that he was after a sorte asto∣nished. And I referre this vnto the sorow which the holy Prophet conceiued by the horrible punishment which God shewed vnder this figure. Neither ought it to seme maruei∣lous that Daniel was touched with sorow for the calami∣tie of the kyng of Babylon. For although he was a cruell tyraunt, and straitely handled the Church of God, yea al∣most did destroy it: yet because hée was vnder his dominiō, it was mete that he should pray for him. For God did ex∣presly commaunde the Iewes so to do, by the Prophet Iere∣my:* 1.44 Pray ye for the prosperous state of Babylon, for in the peace therof shalbe your peace. And at the end of seuenty yeares it was lawfull for the true worshippers of God, to pray vnto God to deliuer them: but vntill that time was ended which was before limited by the mouth of the Prophet, it was not lawfull for them either to hate the kyng, or to aske any ven∣geance at Gods hand. For 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 constant∣ly. 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 y^e 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 contra∣ry, 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 y^e faithfull, euen whē God spareth thē and sheweth him selfe mercyfull vnto thē, yet can they not consider his iudgementes without feare: be∣cause 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 punish∣ment to be turned away from the kinges person. For al∣though 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 ty∣rantes, if God hath geuen vs into their handes. For al∣though they be vnworthy of any prayer or any office of hu∣manitie, yet because they are set ouer vs not without Gods expresse pleasure, let vs beare their yoke patiently, not one∣ly 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 decla∣reth that he is not so ouercome with any affectiō of pity, but that he will go forward in his office and vocatiō, and sayth:

[ 20]

17 The tree that thou sawest which was great and mighty, whose height reached vnto heauen and the sight therof through all the world:

[ 21] 18 Whose leaues were fayre and the fruite ther∣of 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:

[ 22] 19 It is thou O kyng, thou art great and migh∣ty: for thy greatnes is growen, and reacheth vn∣to 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 y^e Ministers of Gods word thē to kepe this medio∣critie. For some vnder the pretense of zele do thunder and forget that they are men, breathyng forth nothyng but one∣ly 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 ter∣rifie men so rigorously without any signe of compassion or

sorow for them.

Others which are cowardly, or rather which are deceit∣full 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 o∣thers do the like) sheweth here a meane way which the ser∣uaunts of God must hold and kepe.* 1.45 So Ieremy conceiueth sorow and grief of hart by his heauy and greuous prophe∣cies, 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, be∣cause he knoweth that he is y^e preacher of Gods vēgeance, he is not afrayde for any daunger, but setteth forth boldly vnto the kyng that punishment that he had despised. Here∣by also do we collect that he was astonished because hee fea∣red the tyraunt, as many dare not mute nor once opē their lippes when a message that may bréede hatred is commit∣ted vnto them, or that may styrre the wicked to rage. But Daniel was not stricken with any such feare, but onely be∣cause 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 Nebuchad∣nezer to be signified by that trée that he had séene.

[ 23] 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 y^e earth and with a 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.

[ 24] 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 Baby∣lon 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:* 1.46 J haue set thee this day ouer kingdomes and o∣uer 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 shalbe 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 be∣fore, 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 pu∣nish this kyng Nebuchadnezer lest it should be negle∣cted 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 ther∣fore perteineth the nomber of seuen yeares. For we know in the Scriptures that a long tyme is signified by the nom∣ber 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 iudge∣mentes 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 de∣sire 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.

[ 25] 22 They shall driue thee from men, & thy dwel∣lyng place shalbe 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 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.

[ 26] 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 par∣don, 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 de∣spised the admonition of the holy Propeht: yea if he had not bene vnthākefull vnto God. For Daniel did not onely fore∣warne 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 spiri∣tuall 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 pro∣mised: for we do know how smally men do profite with∣out 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 in∣ward motion of his spirite, that he suffered him selfe to be taught, and did submit him selfe to the power and iudge∣ment of GOD. This meaneth Daniel when hee sayth:

After that thou shalt know. For Nebuchadnezer would ne∣uer of his owne minde haue come downe to such a know∣ledge, 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 set∣teth God as it were agaynst all mortall men, as is before.

[ 27] 24 Wherfore, O king, let my counsaile be accep∣table vnto thee, and breake of thy sinnes by righ∣tuousnes, 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 of thy former life be redressed. Thou hast lōg enough gone astray. For hetherto thou hast wandred with∣out all iudgement, whiles thou hast folowed thine vnbrid∣led lust. Put an end therfore to thine errour, opē thine eyes

and vnderstand at the length that thou oughtest to repent. This semeth to be the meanyng of the wordes. Now for the pointes of the doctrine.

Daniel doth deale more mildly with this prophane king, then if he had preached to his owne countreymen. For thē he would haue vsed his propheticall authoritie, & not haue talked of his owne counsaile. But because he did know that the kyng knew not the first principles of Religiō, he taketh vpon him the person of a counsailer because he was not an ordinary teacher. That Nebuchadnezer had now called him, it was not vsuall euery day, as though he would sub∣mit him selfe to his doctrine. Daniel doth therfore consider with what maner of man he had to do, when he sayth: Let my counsaile be acceptable vnto thee, and then doth vtter it in few wordes: Breake of thy sinnes, [or cast them from thée] by rightuousnes, and thyne iniquities by mercy toward the poore.

There is no doubt but that Daniel would exhort y^e kyng to repentance: howbeit he doth touch but one kinde, as we do know that it is vsuall in the Prophetes. For when they call the people home, they do not alway comprehend what repentance is, neither do they generally describe it, but they touch by a figure, either the outward declaration therof, or some part of it, especially wherin men are most fauty. Da∣niel doth so now.

If thou do aske what is repentance: it is the turnyng a∣gayne of man vnto God, from whom he was departed. And is this conuersion and returnyng onely in the handes, and the feete, and the tounge? Nay, it rather begynneth in the hart, and then it goeth forth into outward workes. True repentaunce then beginneth in the minde of man: to wit, that he which would be wise in his owne conceit, should now renounce his owne wisedome and forsake the foolishe confidence in his own wyt, and then that he should subdue his wicked and corrupt affections and submit them vnto God: then shall folow the reformation of the life outward∣ly. Howbeit the workes are but testimonies of repentance. For repentaunce (as I sayd) is a thyng more pure and pre∣cious,

then that the roote therof can euidently be séene with mans eye. By the fruites therfore do we onely testifie our repentance. But because the workes of the second table do, as it were open and declare mans mynde what it is, therfore the Prophetes often tymes when they require re∣pentance, do onely set forth the workes of charitie, as Da∣niel here doth.

Breake of thy sinnes (sayth he) with righteousnes. When men do sée that they are called to repentaunce and amend∣ment of lyfe, they do fayne vnto themselues many prety kindes of seruice, which yet are not worthy to be accomp∣ted Gods seruice, because they do not regard what doth please God, neyther yet what he commaūdeth by his word: but as they themselues do allow thys or that, they do wyth∣out regarde obtrude it vnto God, as we do sée in Popery. For what call they an holy and iust lyfe amōgest them? To trot hether and thether, to vow and go pilgrimages, then to set vp some Image, to found some Masses, to fast thys or that day, and to heap vp such a sort of fond toyes, of y^e which God hath neuer spoken one word. Because therefore that mē do so farre & so grosly wander a stray in the knowledge of true iustice, the Prophet doth here ioyne y^e name of mer∣cy as an exposition, as though he should say: Do not thinke that God is pleased wyth outward pomps & shewes which do please men, as they are carnall and addicte to earthly thynges, and therefore do they wickedly esteme God after theyr owne disposition. Let not thys vanity therefore be∣gile thée: but know thou that true iustice standeth in com∣passion toward the poore.

Also in this second member the part is named for the whole, by a figure called Sinecdoche: for true iustice is not restreined to this matter simply, but to all y^e workes of cha∣rity. We must then deale faythfully wyth all men, and nei∣ther beguile rich nor poore, neyther yet be greuous vnto a∣ny, but geue vnto euery man that which is hys owne, as apperteineth. And thys manner of speaking ought to be well known of vs, if we be any thyng exercised in the doc∣trine

of the Prophetes. How so euer it is, Daniel woulde hereby shew vnto y^e king of Babylon, what it is to liue iust∣ly: to wytt, euen to kéepe fidelity and vpright dealing with men: and yet doth he not neglect the first table of the law. For the worshyp of God is more precious then all humane iustice, that is to say, thē any thing that can be done betwixt mā and man. Howbeit true iustice declareth it selfe by out∣ward workes and testimonies, as is sayd before. And he rather speake to of the second table then of the first, because y^e whiles hypocrites do pretēd to worship God by ceremo∣nies and many outward shewes, they suffer themselues to liue in all cruelty, bribery, craft & deceit, so that they care not how they liue wyth their neighboures. Because then that the hypocrites do couer their wickednes vnder thys cloke, God doth set forth a touchstone to try them, when he calleth them to the workes of charity.

There may be double vnderstanding of the end of the verse. If we retaine the futer tense] Behold there shall be a medicine to thyne error] it is a confirmation of the doc∣trine that went before: as though he should say, thou mayst not deale by long delayes and vayne shiftes, that wyll not serue: thys is the onely medicine that I tell thee. Or if we take it as an exhortation, the text wyll go very well: [Let thys be a medecine to thyne errors] that is to say, do not folow thy lustes still as thou hast done, but open thine eyes and perceaue how miserably thou hast liued, and labour to redresse thy former errors.

Now, where the Papistes haue abused thys place, to proue that God is pacified with sacrifices, it is to foolish and ridiculous, if we examine their doctrine. For when they wyll define satisfactions, they call them the workes of supe∣rerogation. If a man do that which God hath cōmaunded in hys law, yet can he not satisfie for hys sinnes: as the Pa∣pistes are compelled to confesse. What remayneth then? Forsooth that we offer more vnto God then he commaun∣deth. Wherefore they call them also, opera indebita, workes that are not due. But Daniel doth not here require

of kyng Nebuchadnezer any worke of supererogation: but hee requireth iustice, & afterward declareth that mans lyfe is not ordered by iustice vnlesse humanity and kindnes be amongst vs, and especially vnlesse we be mercifull vnto the poore. Surely here is no worke of supererogation. For wherunto tendeth the law? It foloweth the refore that this can not be drawen to the workes of satisfaction, and that y^e Papistes are foolish and filthy herein.

But although we graunt vnto thē this thyng, yet it doth not folow that y^e sinnes are redemed before God therby, as though the workes could recompence either for the punish∣mēt or for the crime. They confesse that the crime is not re∣demed with satisfactions: but the punishment they say is re∣demed. But sée how thys agréeth wyth the mynde of the Prophet. I do not striue wyth them now for the word of redemyng, but I would haue them to regard whether thys redemption be in the iudgement of God, or before men. It is certaine that Daniel here did regarde how wickedly and cruelty Nebuchadnezer had behaued hymselfe, how ty∣rannously he had vexed hys subiectes, how proudly he de∣spised y^e poore and miserable that were vnder hym. Because then he had geuen hym selfe so dissolutly to all wickednes, Daniel declareth the remedy. And though this remedy be taken for a redemption or deliueraunce, there is no absur∣ditie: for we redeme our sinnes wyth men when we satis∣fie for them. I do redeme my fault at my neighbours hand, when I do labour to reconcile my selfe vnto hym after I haue offended hym, knowledging my crime and asking for∣geuenes. And if I haue diminished hys goods, I restore that which was vniustly taken. Thus do I redeme my crime. But it doth not follow therefore that my sinnes are purged before the iudgement seat of God, as though thys which I do vnto my neighbour were any kynde of recompence be∣fore God. We sée therefore how foolish the Papistes are to abuse the Prophetes wordes.

Here they vse to demaund a question, to what purpose Daniel doth exhort the king Nebuchadnezer to breake of

hys sinne, or to redeme hys sinne? For eyther it was a thyng depending of chaunce (which were a great absurdity to graunt) or els it was an heauēly decrée, like as y^e dreame of the kyng was a publication of Gods decrée, as we did sée before. If thys were determined with God, it could by no meanes be chaunged. Therefore it was in vayne to redeme hys sinne. If we follow the other exposition of breaking of thys sinne, there remayneth no doubt. But although we cō∣fesse that the Prophet here doth speake of the redeming of sinnes, yet is the exhortatiō not vnprofitable. For although kyng Nebuchadnezer should haue prepared hymselfe to beare Gods correction, yet was it not vnprofitable to know God to be mercifull. And the tyme also myght haue bene shortened, which was prolonged by his ostinate malice: not that God at any tyme chaungeth hys decrée, but because he often tymes preacheth threatningly vnto mē, to cause them to repēt, that he may deale more mercifully wyth them, and restraine the rigour of hys vengeaunce, as we sée by ma∣nifolde examples.

Thys had not bene then vnprofitable nor fruitles, that Daniel exhorted the kyng to redeme or breake of hys sinne, if the king had considered it: for he myght haue found fa∣uour in some poynt, although he had bene punished. Yea though there had not bene one day shortened of vij. yeares, yet was this no small profite, if the kyng had humbled hym self betymes before God, y^t yet he might be capable of that mercy in the end, which was promised. For because the tyme was named by the Prophet, therfore had it bene pro∣fitable for the kyng, if he had prepared hymselfe to receiue that mercy by humble prayer vnto hys iudge. Wherefore this dictrine was profitable many wayes, lyke as it is vnto vs at thys day. For although we must be ready to receiue Gods corrections, yet is thys, no small comfort in our mise∣ries, when we do so submit ourselues vnto God, that we are perswaded of the contrary part, that he wyll be merci∣full vnto vs, because he seeth vs displeased wyth our sinnes and hartely abhorre them.

¶ The Prayer.

GRaunt almighty God, that we may learne paciently to beare all manner of aduersities, and that we may know that thou doest exercise towardes vs the office of a iudge as often as we are afflicted in thys world, that we may by thys meanes preuent thy vengeaunce, and may wyth true humilitie so condemne our selues, that we yet trusting vnto thy mercy, may alwayes flie vnto thee, by the cōfort that we haue in the mediator whom thou hast geuen vnto vs thyne onely begotten Sonne, and that we may so craue pardō of thee, that we may in the meane seasō meditate true repētaūce, not by vayne and vnprofitable inuentions of men, but wyth true and earnest tryals of our selues, that is, that we may exer∣cise true charitie and fidelitie one toward an other, and may thus testify vnto the world the feare of thy name, that thou mayst be truely glorified amongest vs by the same Iesus Christ our Lord. Amen.

[ 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:* 1.47 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.* 1.48 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:* 1.49 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,* 1.50 that God resisteth the proud,* 1.51 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,* 1.52 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.* 1.53 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.

[ 33] 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, Ne∣buchadnezer was cast forth of mens company. It may be that they had some occasion to dryue hym forth. But be∣cause the coniecture is doubtfull, I had rather leaue it in∣different which the holy ghost hath not reueiled. I will one∣ly 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 af∣ter this maner when he thought that they lay in wayt for him, or when he perceaued that troubles were moued a∣gaynst him. How soeuer it is, God sent forth his voyce, and droue forth of the company of mē the kyng Nebuchad∣nezer in the same moment. Therfore, In that houre (sayth

he) was the word fulfilled. If it had bene a long space after∣ward, the cause might haue bene ascribed to fortune or o∣ther 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, be∣cause 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 y^e 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, vn∣till (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 ex∣pounded 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 sufficiēt∣ly declare that the kyng Nebuchadnezer was punished with a longer tyme. Neither could he so quickly be hum∣bled, because arrogancie is vntameable euen in a meane man: how much more in such a great & mighty Monarche?

[ 34] 31 And at the end of these dayes I Nebuchad∣nezer 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 a∣gayne. 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 so∣euer is in the soule, therefore is it not so easily plucked a∣way. 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 y^e ef∣fect of his grace opēly. It was profitable for Nebuchadne∣zer to be so shamefully handled for y^e 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 sub∣iect 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 sea∣son 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 per∣ceiued some punishment by his miserie. In the meane sea∣son he did not lift vp his eyes into heauen vntill God drew him to him. For the rods of God do nothyng profite vs ex∣cept 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 y^e 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 y^t which we haue spoken. And they do lift their eyes into hea∣uen which do also cast thē downe to the earth. Because Ne∣buchadnezer 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, be∣cause 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 con∣fidence, as before whē he was made drōken with the beau∣tie 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 glori∣fied 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 be∣fore. And here also we may learne what it is to prayse God truly, that is, when we beyng brought to nothyng do ac∣knowledge and determine with our selues, that all thinges are vnder his gouernment (and as we shall sée afterward) that he is y^e gouernour of heauē & earth, that his will should stand both for law and reason, and for the chief rule of iu∣stice. For otherwyse we may celebrate the prayses of God with open mouth, but it shalbe 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 gene∣ration. In the first place here he confesseth that God is the eternall king: which is a great thing. For there is set a∣gaynst thys perpetuitie the weakenes which is in men: se∣ing 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 pro∣phane 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 mo∣ment 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 Mo∣narches 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 there∣fore he is without all daunger and perill of changing.

[ 35] 32 And all the inhabitantes of the earth are re∣puted as nothing: and according to his will he worketh in the army of heauen, and in the inha∣bitants of the earth: and none can stay his hand, nor say vnto hym, what doest thou?

Now is added the contrary member, that the Anti∣thesis might bee full. For, although it followeth that a∣mong 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 w^t 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 be∣ing 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 repu∣ted 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 vnmea∣surable. 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 no∣thing before God.

Now therefore we sée how aptly these two members do agrée betwixt themselues, that is, that God is the euer∣lasting king, and men are nothing. For if any thing be ge∣uen vnto mē, so much is diminished from y^e 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 the instinction of the spirite, that they are nothyng, that is, before God: because it commeth to passe none otherwyse that they should extoll them selues so much, but that they are blinded in theyr owne darkenes. But when they shalbe drawne vnto the light, they shall know that they are altogether no∣thing. And what so euer we be, it hangeth altogether of the grace of God, which doth kéepe vs euery moment, and doth ioyne vnto vs a new strength. Therefore our part is nothing els but to rest and stand stedfast in God: because, as soone as he draweth backe his hād and the power of his spirite, we fade away. Therefore we are something, that is, in the Lord God: but we are nothing in our selues.

Now it followeth: that God worketh according to hys will in the army of heauen, and in the dwellers vpon earth. This might séeme absurde, that God is sayd to do as he will, as though he had neither moderation, nor equity, nor rule of iustice. But we must marke that which we haue spoken in an other place, that men are gouerned by lawes, because their willes are peruerse, and are caryed hither and thether after their owne lustes without measure: but God is a law vnto him selfe, because his wil is most perfect iustice. Ther∣fore as oft as the Scripture setteth forth vnto vs the power of God, and doth commaunde vs to be content therewith, it doth not attribute vnto God a tyrannicall Empire, as the wicked do falsely imagine. But because we do not leaue of to speake agaynst God, and do set our reason agaynst his secrete counsailes, and so striue with him as though he dyd not that iustly and wisely which is not allowed of vs: ther∣fore that the holy ghost might bridle this presūption, he doth pronoūce that God doth all things after his owne will. Let vs then remember y^t when we heare mētion made of God, there cā no peruerse nor vniust thyng be layd vnto him: his will is not chaunged by any lust, but is great iustice. Seyng then it is so, let vs also remember how great, how stub∣burne and how proude our rashnes is, which dare cast

and obiect this or that agaynst God. Whereof it foloweth that this doctrine is necessary to cast vpon vs a bridle of modestie, that God doth all thynges after his owne will, as it is sayd in the Psalme:* 1.54 our God is in heauen, he hath done what soeuer he would.

Now we do gather by this sentence, that nothyng com∣meth by chaunce, but what soeuer commeth to passe in the world, commeth by the secrete prouidence of God. Neither ought here to be admitted that vnsauery distinction betwixt the sufferaunce of God, and his wil. For we sée that the holy ghost which is the best master to teach vs to speake, doth here playnly expresse two thinges, that is, y^e God worketh, & he worketh after his owne will. And sufferance, as also these curious searchers do say, differeth frō wil: as though God did graunt as it were agaynst his will, that which yet he would not haue done. There is nothing more worthy to be laughed at thē to imagine this weakenes to be in God. Furthermore the very force of doing is added. Therefore (saith Nebuchadnezer) God doth what he will. And he doth not speake accordyng to the sense of the flesh, but by the in∣stinction of y^e spirite, as hath bene sayd. He should therfore as well be heard as if a Prophet were sent from heauen.

Now then we sée that the world is so gouerned by the secrete prouidence of God, that nothyng commeth to passe but that which he hath commaunded and decréed: and fur∣thermore that hee should also worthily be counted the au∣thor of all thynges. Where some do obiect a kinde of absur∣ditie, that God is therfore the author of sinne if nothing be but by his will, yea if he worke it: this cauillation is easily put away, because there is a diuersitie betwixt the doing of God and the workyng of men. For when any man sinneth, God after his maner doth worke there: but in the meane season he farre differreth from man, because he exerciseth his iudgement: euen as he is sayd to blinde and to harden. When then God doth commaunde the reprobate or the de∣uil, those doth he geue vp to be cast into all kindes of lustes. When God then doth so, he doth exercise his iudgementes.

And he which sinneth is worthely giltie, neither can he in∣tāgle God in the societie of his wickednes. Why? For God hath nothyng common with him as concernyng the action of sinne. Therefore we see that these thynges which many would haue to disagrée betwixt them selues, do well agrée, that is, that God doth rule by his will what soeuer is done in the world, and yet he is not the author of sinne. Why? For he so vseth the deuill and all the reprobate, that he is alway a iust iudge. The cause doth not alway appeare vnto vs, but we must marke this principle: because that with God is all power, therfore it is not right to speake agaynst his iudgements, what shew of absurditie soeuer they haue. And therfore it foloweth in the text: There is none that can stay his hand, or can say vnto him why hast thou thus done?

When Nebuchadnezer sayth that the hand of God can not be stayed, hereby he derideth the madnes of men which yet do not doubt to rise agaynst God. Now let them lift vp their finger if they can, to stay his hand: and yet beyng o∣uercome of their infirmitie they go forward in that their rage. Therfore Nebuchadnezer doth worthely shew their foolish madnes, whiles they lift vp them selues so presump∣teously, that they would put God to silence or shut him vp in their cages, or make some chaynes wherby they may binde hym. Seyng then that men do burst forth into such outragious fury, they are worthily laughed at. And hereto belong the wordes which we read in Daniel.

Afterward he addeth, that none sayth: VVhy hast thou done so? We know that mens tounges are losed to all wickednes of talke, because scarce y^e hūdreth part of mē doth conteine them selues in this sobrietie, to geue the glo∣ry vnto God, and to confesse that he is iust in hys workes. But here Nebuchadnezer did not looke what men were wont to do, but what was lawfull. Therfore he sayth that God can not be corrected, that is, by right: seyng how soe∣uer the reprobate do talke, yet their vayne talkyng doth fall by it selfe, because it hath no ground neither yet any colour. The summe is that the will of God should be a law vnto

vs, because we striue agaynst him in vayne: and further∣more because, if we permit vnto our selues so much lust, & if our madnes also do brust forth so farre that we will braul with God, this shalbe without successe. For God hym selfe shalbe iustified in his iudgements and so all mens mouthes shalbe stopped. This is the summe. But we must marke that which is added: That the will of God is done 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 Da∣niel 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 y^e deuils are by all meanes agaynst God, but yet at the length they are compelled to obey him, not willyng∣ly but by constraint. And euen as he dealeth with the An∣gels 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 stri∣keth 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 incomprehen∣sible and most iust moderation of the prouidence of God. Thus God worketh then after his will in men and An∣gels. But that inward action should be put in the first place, as we haue sayd.

[ 36] 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 tem∣porall correction, & at y^e 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 de∣formitie 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 y^e sin∣gular 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 cle∣mency, that they coueted to receiue to them the kyng that was cast forth.

We will not say that thys was done of them of pur∣pose: 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 Nebuchadne∣zer, 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 ve∣ry easely forget when God speaketh. The Princes therfore though they did not know that they did God seruice there∣in: yet required they their kyng. By this meanes he retur∣ned to hys dignitie of the kingdome, and hys honor was greater then it was before.

[ 37] 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 Nebu∣chadnezer 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 per∣son: 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 hea∣uen. 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 re∣ferred to equity: therefore all the workes of God are verity, that is, they be vpright: as though he should say, that no∣thyng 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 Nebu∣chadnezer: as though he should say, God did not handle me ouer roughly, there is no cause why I should finde fault wyth hym, or murmure agaynst hym as though he hath bene ouer seuere agaynst me. Therefore I confesse what punishment soeuer I sustayne, I was worthy of it. Why? For all the wayes of the Lord are iudgement: that is, there is great vprightnes in them. Furthermore, all his workes are truth, that is, there is no vnequall thing found in them, neyther any deceitfull thyng: but great righteousnes shall shine in them euery where.

We sée then how Nebuchadnezer doth condemne hym self by hys owne mouth with these words, whiles he decla∣reth the righteousnes of God in all hys workes. Neyther doth thys generality hinder, that Nebuchadnezer should

not set hymselfe gilty openly and fréely before the iudgemēt seat of God: but this word hath more hehemency, whiles he beyng admonished by hys owne example, doth confesse vniuersally that God is iust, and whatsoeuer he doth is right and true. And thys poynt is worthy to be noted. For many can easely prayse Gods iustice and equity when they haue all thinges at their owne hartes desire: but if God be∣ginne once to deale sharply with thē, then poure they forth their poyson, and beginne to quarell wyth God and to ac∣cuse hym of iniustice and cruelty. Wherefore in that that Nebuchadnezer doth here cōfesse without exception, that God is iust and true in all hys workes when as he was so seuerely punished, this confession is not fayned: for that which he speaketh must néedes come forth of the inward and liuely féeling of the hart, because he had tasted the ri∣gour of Gods iudgement.

Now in the end is added: That he can humble them that walke in pride. Here Nebuchadnezer doth disclose hys owne sinne and shame more plainly, and he is not ashamed to confesse hys fault before the whole world, seyng that the punishment was euident. Wherefore like as God would haue hys madnes to be detested of all men when he execu∣ted such a terrible example of so horrible a punishment vp∣on hym: so doth Nebuchadnezer now come forth and te∣stifie that he did worthely suffer this so greuous punishment because in déede he was to proud. And here do we sée the power of God ioyned with hys iustice, as was sayd before. He doth not attribute vnto God any Tyranny that should be lawles. For whē Nebuchadnezer hath confessed all the wayes of God to be iudgemēt, straight wayes after he saith of himselfe, that he was proud. Wherfore he doubteth not to set forth his shame before mē, that he might glorify God. And thys is the right way to prayse God, not onely when we confesse our selues to be nothyng, but also when we re∣count our vices: agayne when we do not onely knowledge wythin our selues and in our owne consciences that we are wicked and worthy to be condemned before God, but

testify the same wyth open mouth before all mortall men so oft as shall be necessary. And when the word of humilitation or humbling is named, it is to be referred to that outward abbasing and casting downe when God cast Nebuchad∣nezer forth into the woodes to liue among the wilde beasts. Howbeit he was also humbled after an other sort, euen as one of the children of God.

Seyng then there be two kindes of humiliation, Nebu∣chadnezer speaketh of the first, where God doth cast down and deface y^e proud. Thys is one kynde of humbling, which hath no fruit vnlesse the Lord do afterward gouerne vs wyth hys spirit of humility. Thus Nebuchadnezer doth not here comprehend the grace of God, which yet should haue had the chiefe prayse: neither yet doth he describe in thys decrée whatsoeuer were to be required of a godly man that had bene long exercised in the schole of God: but yet he maketh it manifest that he had much profited vnder Gods corrections, when he attributeth vnto hym the most high power, and ioyneth thereunto the commendation of iustice and equity.

The Prayer.

GRaunt almighty God, seyng thys sinne of price is so fast fixed in all our hartes euer since we haue bene corrupted in our father Adam: graunt that we may learne to examine our selues throughly, that we may be so displeased wyth our selues as becommeth vs: and that we may perceaue that there is no wisdome neither equity but that commēth from thee onely, so that we may flie vnto they mercy: and that we may confesse our selues worthy to be iudged to eternall death, and yet trusting to they mercy which thou hast vouchedsafe to offer vnto vs by thy Gospell, and beleuing in the mediator whom thou hast geuen, vnto vs, we may doubt nothing to flye vnto thee and to call thee father, that we beyng regenerate by thy spirite, may walke in

true humility and modesty, whiles at the length thou do rayse vs vp vnto that heauenly kingdome which is purchased for vs by the bloud of thine onely begotten Sonne Iesus Christ our Lord. Amen.

Chap. 5. The Texte.

KIng Beltsazar made a great feast to a thousand of hys Princes, & dranke wine before the thousand.

DAniel doth here declare and history which was done at the same tyme that Babylon was taken: but in the meane season hee leaueth the iudgement of God to be considered of the readers, of the which the Prophetes prophecied before the people was banished. Here doth he not vse a propheticall stile (as we shall sée af∣terward) but is content wyth the simple narration: but the vse of the history may be learned by those wordes which fo∣low. Therfore it is now our dutie to weigh in this history, that which may make to the edification of fayth and of the feare of God. In y^e first place we must note the tyme in the which Beltsazar did celebrate thys feast. Now the seuenty yeares were passed frō that tyme that Daniel was brought into exile. For although Nebuchadnezer were called after∣ward the father of Beltsazar, yet is it manifest enough that Euilmerodah was betwixt them two. And Euilmerodah raigned thrée and twenty yeares. Other also number two kings before Beltsazar: for they do put Regassar after La∣bassardach, which two make eight yeares more. Metaste∣nes sayth so, & many do folow hym. But it is manifest that Nebuchadnezer the great (which brought Daniel away, which was the sonne of the first Nebuchadnezer) raigned 45. yeares. Other do transferre two yeares to hys fathers Empire. Howsoeuer it is, he obtayned the kinges power 45. yeares. Now adde moreouer 23. yeares to Euilmero∣dah,

which will make thréescore and eight. Beltsazar also raigned 8. yeares. Therfore we sée 72. yeares to be passed after Daniel was caried away captiue. Metasthenes rec∣keneth 30. yeares in y^e raigne of Euilmerodah: and more∣ouer there are added vnto hym 8. yeares: So should the yeares be more then fourescore. And this is probable en∣ough. Although it séemeth that Methasthenes erred in this that he made diuerse kinges, seyng they were onely diuerse names. For Herodotus* 1.55 doth not call thys king of whom now mētion is made, Beltsazar: but calleth hys father La∣binetus, & hym also by the same name. Therfore it séemeth that Methasthenes was deceaued in the names. But foras∣much as belongeth to the reckening of tyme, I wyllingly receaue y^t which hee saith, that Euilmerodah raigned thir∣ty yeares. For when we speake of the seuenty yeares wher∣of Ieremy did prophecy, we may not beginne at the captiui∣ty of Daniel., neyther at the destruction of the Citie: but at that miserable destruction which came betwixt the first vic∣tory of king Nebuchadnezer (which he had whiles hys fa∣ther was aliue) and the burning and vtter ruine of the tem∣ple and the Citie. For when report was brought of y^e death of hys father (as we haue sayd in an other place) he retur∣ned into hys countrey lest any tumult should arise in hys absence.

Therefore that we may finde the seuenty yeares in the which God would end the captiuity of hys people, it shalbe necessary to prolong the raigne of Euilmerodah longer thē thrée and twenty yeares: Although there is no great diffe∣rence in that matter. For a little after Nebuchadnezer re∣turned and caried away the king, although he left the Citie standing. And though the temple did stand still at that tyme, yet God had layd a most greuous plague vpon the people, which was almost as euill as the last destruction. Howsoe∣euer it is, we sée that Beltsazar doth celebrate this feast when y^e tyme of deliueraunce was now at hand. And here is the prouidence of God to be considered, which ruleth the houres and tymes, that the wicked whē the time is ripe for

their fall, cast themselues downe hedlong. So chaunced it to this wicked kyng.

It was a meruelous madnes and blindnes that he pre∣pared so great a feast full of delicates, whē as the Citie was yet besieged. For Cyrus had now a long tyme besieged the Citie wyth a great army, & thys miserable king was halfe surprised: yet notwithstanding as it were in despight of God, he maketh a dainty feast and calleth a thousād gestes. Hereby may we easily coniecture what busines there was & what charges in y^e feast. For if one would intertaine but eyther ten or twenty men, there will be much busines and trauayle if so be he wyll treate thē sumptuously. But whē there was preparation made for the Prince, when there were a thousand noble personages, the Quéene and the kinges concubines, when so great a multitude was then gathered together: no doubt there must néedes be much searching out of many partes, to finde sufficient delicates: and thys thing may séeme increadible. But Xenophon, (al∣though he tell many fables, and do neither kéepe the graui∣ty nor fidelity of an historiographer because he wil set forth the prayses of Syrus like and orator: yet in thys poynt there is no cause why he should lie) sayth that there was prepa∣ration of vitayle layd vp in store that y^e Babylonians might beare the siege ten yeare more. And Babylō may worthely be called a coūtrey. For the greatnes of that City was such that is is incredible to be tolde. Doubtles it must néedes be that is was very full of people. And seyng they caried vi∣tailes from all Asai thether, it is no meruaile if the men of Babell had vitaile layd vp in store, that they myght sustaine themselues a long space, the gates being shut vp.

But thys is wonderfull, that the king which should haue watched hymselfe, or at the least haue sent forth hys watch∣men lest the Citie should bee taken, gaue hymselfe to ban∣keting and to pleasure, as though he were in great peace, and were in no daunger of the outward enemy. He had to do wyth Cyrus a stout man, if there were euer any: who also not onely excelled in wisdome, but also in actiuitie far

passed all other. Seing then he was so mightely assaulted, it is meruaile that he was so careles to geue himselfe to fea∣sting and banketyng. Xenophon sayth, that that day was a feast day. Wheras the Iewes thinke that the victory was gotten of the Chaldeis agaynst the Persians, that is a tri∣fle. For Xenophon, whom we may beleue in thys matter when hee doth not lye in the fauour of Cyrus, for then he is a most graue author and a witnes worthy to bee bele∣ued: but when he wyll prayse Cyrus there is no end: in thys point is an historiographer, when he saith y^t thys was euery yeare a feastiuall day and a solemne feast wyth the Babilonians. He sheweth also how Babylon was taken: that is, Gobria and Gabatha beyng captaynes. For thys Beltsazar had gelded the one to put hym to shame, and had killed the sonne of the other, the father beyng yet aliue. Therefore when the one did burne wyth the desire of re∣uengement for the death of hys sonne, and the other for the shame that he had done vnto hym, they both conspired to∣gether. So it came to passe that Cyrus turned away many riuers of Euphrates, and so Babylon was sodenly taken.

We must also note, that Babylon was twise taken: or els the prophecies should not be beleued. For whereas the Prophetes threaten to the Babylonians the vengeaunce of God,* 1.56 they say that their enemies should be most cruel, which should not séeke golde or siluer, but should desire mens bloud. Furthermore they speake of the most horrible actes which were wont to bee committed in battayle. But no such thing came to passe when Babylon wan taken of Cy∣rus. But whē the Babylonians casting of the yoke had de∣liuered themselues from the dominion of the Persians, Da∣rius recouered the Citie: which was wrought by y^e meanes of Zopirus, who maymed his body, and fayned that he was so cruelly handled of the kyng, that he myght betray the Citie. How sore the Babylonians were then afflicted, we may gather in that he crucified thrée thousand of the nobles. What was done among the common people, when those thrée thousand nobles were destroyed and all were hanged

on the gallowes, yea euen crucified? Hereby then it playn∣ly appeareth that the punishment was reserued for the Ba∣bylonians vntill that tyme, although in the meane season they were subiect to a straunge power, and were reproch∣fully handled of the Persians, that is, brought to bongade and slauery, for they were forbidden to were weapons, and they were taught of Cyrus euen the first day to serue, so that they durst not cary a sword.

It is nedefull to touch these thinges briefly, that we may know that mens affayres are so gouerned by the secrete iudgement of God, that he casteth downe the reprobate when their punishment is neare them. Of the which thing we haue here a notable example in the king Beltsazar. The tyme of the deliueraunce which was spoken of by Ieremy* 1.57 was come, the 70. yeares were ended, Babylon was be∣sieged. Now the Iewes might lift vp their heades, and hope well, because the comming of Cyrus chaunced aboue all mens opinion. For he rushed in sodainly from the moun∣taines of Persia, when that nation was barbarous. Seing then that Cyrus came sodainly lyke a whirle winde, thys alteration myght geue some hope to the Iewes. But when he did lie long in vayne (that I myght so speake) in besie∣ging the Citie, this myght discorage their myndes.

Now when Beltsazar did banket wyth hys nobles, he thought that he could cast Cyrus forth by play and sport, as they say. But in the meane season the Lord did not sit idle in heauen. For he so blindeth the minde of the wicked king, that he wyllingly goeth forth to hys owne punishment, and although no man draw hym, he offereth hymselfe. How is thys, but because God had geuen hym vp to hys enemy? according to the decrée whereof Ieremy* 1.58 speaketh. There∣fore although Daniel tell the history, yet it is our part (as I haue sayd) to weigh farre greater thynges: that is, that God which had promised a deliueraunce to hys people, should now put forth his hand out of the secret, and should fulfill that which was prophecied of by the Prophetes.

Now it foloweth, that kyng Betsazar did drinke wyne

before a thousand. Where as one of the Hebrue Doctours sayth that he stroue with y^e thousād nobles, so that he was e∣quall with them all in the intemperancie of drinkyng, that is ouer grosse. For as much then as he sayth that he dyd drinke wyne before a thousand, he had respect to the maner of the nation. For this was a rare thyng, that the Chaldey kynges should receiue any to their table. For they were wont to banket so alone, as the kynges of Europe do now: and they thinke it belongeth to their dignitie, to haue a ta∣ble prepared for one alone. Such was y^e pride of the kinges of Chaldey. Seyng then it is sayd, that Beltsazar did drinke wyne before a thousand: some extraordinary thyng was no∣ted, that in dede he celebrated a solēne feast and did, contra∣ry to his dayly maner, geue his nobles so great honour, that he did receiue them to his table. Neither is that very credible which some do coniecture, that he dranke wyne o∣penly, because he was wont to be dronken without wit∣nesses. But this word before, is taken for communication or societie.

2 And Beltsazar whiles hee tasted the wyne, commaunded to bryng him the golden and siluer vessels which hys father Nebuchadnezer had brought from the temple in Ierusalem, that the kyng and his princes, his wife and his concu∣bines might drinke therin.

Here the kyng Beltsazar doth hasten his punishment, because hee furiously prouoketh the wrath of God agaynst him selfe, as though it were tedious vnto him, that God dyd differre his iudgement so long. And this is it which I haue sayd, that the wicked when the fall of y^e house draweth neare,* 1.59 they lift vp the postes and the gates, as Salomon sayth. Therfore when God will execute his iudgementes, he driueth the reprobate by his secrete instinction, that they might as it were, runne willingly, and procure to them sel∣ues a swift destruction. This did Beltsazar. His securitie

and carelesnes was a signe of astonishment: and this was a token of the wrath of God, when he could be so carelesly geuen to pleasure in his aduersitie and in the mids of pe∣rils: but this excecation doth more clearely shew forth the vengeance of God, that he not beyng content with hys in∣temperancie in feastyng and bankettyng without all regard of the tyme, doth euen make battaile openly agaynst God. Therfore sayth he: he commaunded the siluer and golden ves∣sels to be brought vnto him which Nebuchadnezer had taken away.

It appeareth that those vessels were layd vp in the trea∣sure. Therfore Nebuchadnezer as lōg as he liued, did not so abuse those vessels. Also Euilmerodah is not read to to haue done any such thyng: but now Beltsazar of set pur∣pose will thus despite God. Neither is there any doubt but that he commaunded those vessels to be brought forth in de∣rision, that he might triumph agayne ouer the true God, as we shall sée afterward. Whereas y^e Prophet calleth Ne∣buchadnezer the father of kyng Beltsazar, we haue now expounded in what sense it should be taken: because it is a common thyng that as well the grandfathers as the great grandfathers and fathers of the great grandfathers are called fathers. Therfore because Beltsazar did come of the séede of Nebuchadnezer and was of his ishue, therfore is he called his sonne: wherof we shall sée more agayne here∣after. There be some also which thinke that Euilmerodah was stricken with that greuous plague which was rehear∣sed in the chapter before. And it may be that he was called Nebuchadnezer: but there is no necessitie to moue vs so to thinke. For this was to vayne when the name of father was mencioned, straight way to flye to that coniecture.

The Prophet sayth that Beltsazar dyd commaund this in the tasting of the wine. Because [taam] signifieth to tast, there is no doubt but he speaketh here of tastyng. But be∣cause this is metaphorically transfered to vnderstandyng, therefore certaine do expound, that he was forced by the wyne, and so in stead of reason and iudgement, he was led

by his dronkennes.* 1.60 Night, loue, and wine do persuade no moderate thyng. But that exposition doth seme vnto me ouermuch forced. Therfore I take it simply, that whē Belt∣sazar was warme with wine, he commaunded the vessels to be brought vnto him: and this is more receaued. When the tast of the wine dyd ouercome, that is, when wine had oppressed the kynges senses, then he commaunded the ves∣sels to be brought vnto him. And this is worthy to be noted, that we may learne to beware of all intemperatenes of drinke: because nothyng is more easie then to take in hand many thinges rashly as soone as the taste of wine hath trou∣bled our senses. Therfore we must vse wine soberly that it may strenghten, not onely the body, but also quicken the mynde and all the senses, and not debilitate and weaken the body, much lesse astonish the senses. And this is now ouer much vsuall, as it was also noted in the old prouerbes, that pride commeth of dronkennes. Therefore the Poetes dyd fayne y^e Bacchus had hornes, because they which are intē∣perate in drinkyng, do triumph, and the most miserable in their dronkennes do thinke that they are kynges. What shall then be done to the kynges them selues, which forget∣ting thē selues do dreame that they are not onely kinges of kynges, but also Gods. Therfore the Prophet noteth this vice whē he sayth, that Beltsazar commaūded in the tastyng of wyne that the vessels should be brought vnto him.

3 Then were brought the golden vessels that were taken out of the temple of the Lordes house at Ierusalem, and the kyng and his princes, hys wiues and his concubines dranke in them.

4 They dranke wine and praysed the Gods of gold and siluer, of brasse, of yron, of wood, and of stone.

Here the Prophet doth shew more clearely and distinct∣ly that the kyng did then deride the true & onely God, when

he commaunded the vessels to be brought vnto him. For when they were brought: they praysed (sayth he) all theyr golden and siluer Gods: that is, they celebrated the prayses of the false Gods in the reproch of the true God, as though they would thanke them, as also Habacuc* 1.61 sayth. Albeit there is no doubt but they sacrificed to their power, to their strength, as the Prophet sayth in the same place: but they set vp their Gods to that intent that they might ouerthrow the glory of the true God. And this is also the reason wher∣fore the Prophet doth now playnely tell, that those vessels were brought out of the temple of the house of the Lord. For here he doth exaggerate the wickednes of the king and his nobles, that they did lift vp their hornes agaynst the God of Israel. Therfore this antithesis is to be noted be∣twixt God which commaunded that they should built him a temple in Ierusalem & that sacrifices should be offered, and betwixt y^e false Gods. And this was a castyng downe vnto punishment, when Beltsazar dyd of set purpose so rise a∣gaynst God: and did not onely tyrannically and cruelly op∣presse the miserable Iewes, but dyd also triumph ouer theyr God, euen the maker of heauen and earth. By this ragyng meanes he did hastē to him selfe vtter dostruction. But this was done because the time of deliuerance was nigh. Ther∣fore haue I sayd that hée was drawen by the secrete instinc∣tion of God to such madnes, that the vengeance might bée hastened.

They dranke (sayth he) wyne, and praysed their Gods. The Prophet doth not here ascribe it to dronkenes y^t they pray∣sed their Gods, but yet hee teacheth by the way that this wickednes was more kindled with drinke. For if euery mā had bene sober at his owne house, they would not haue so stubbornly risen vp agaynst God. But seyng that wicked∣nes reigned in their hartes, thereunto came also intempe∣ratenes in drinke, as bellowes to blowē the fire. This doth the Prophet séeme vnto me to note when he repeteth, that they dranke. For he sayd: The king and the nobles, his wife and concubines dyd drinke. Now doth he inculcate the same thing

agayne almost with like wordes, that they dranke: but hée addeth, that they dranke wyne: as though he should say, theyr madnes was more kindled when they were stirred vp with the heate of the wyne.

Then dyd they prayse the siluer Gods &c. The Prophet doth reprochfully speake here of the Gods of gold, siluer, brasse, wood, and of stone, because we knew that God hath no affinitie with gold or siluer. Therfore his true Image cā not be expressed in corruptible matter. This is the reason wherefore the Prophet doth say here that all the Gods which the Babylonians worshipped, were of gold, siluer, brasse, wood and stone. Doubtles the prophane men were neuer so doltish, that they thought the essence and sub∣staunce of God to be of gold, siluer, or stone: they so called onely the images of the Gods. But because they imagined in their opinion that the power and Maiestie of God was alwayes shut vp vnderstone, wood, gold and siluer, the Pro∣phetes do worthely thus condemne their doltish grossenes. For we know how diligently the Idolaters do deuise all the shiftes they can, to flye vnto: and at this day the Popedome is a document cleare enough that the supersti∣tious neuer want their excuses, which they pretend when they will excuse their errours. Therfore the Prophet doth not here admit those vayne pretenses, wherby the Babylo∣nians and such like did colour their shame: but hee sayth that their Gods were gold and siluer. Wherfore? For al∣though they dyd confesse with their mouth that the Gods reigned in heauen (for such a multitude and rable of Gods was receiued amongest thē, that the Maiesty of y^e very true God was, as it were wrapped in darkenes) although, I say, the Babylonians dyd confesse that the Gods dwelt in heauen, yet did they flye to Images and pictures. Wher∣fore y^e Prophet doth worthely reproue them for worship∣pyng the Gods of gold and of siluer.

And whereas he sayth: that the vessels were then brought away, hereby it appeareth how seruauntes do obey tyrants in the most wicked thinges: for without any delay straight∣way

the vessels were brought forth of the treasures. Daniel therfore signifieth that all his seruauntes were ready at this commaundement, that they might please this beastly dron∣kard. But now hee sheweth how short a tyme that same dronken triumph lasted.

5 At the same hower appeared fingers of a mās hand, which wrote ouer agaynst the candelsticke vpon y^e plaster of the wall of the kinges pallace, and y^e king saw y^e palme of the hand that wrote.

Here Daniel beginneth to tell what a chaunge there was: for in that same moment the king knew that some heauy and sorowfull thing was towardes him. Yet did he not vnderstand what it should be: for God did but onely shew a signe, as it were of some euill lucke, as the prophane men were wont to speake. Thererfore God did by this meanes beginne the pageant, when he saw the king so feruent in all outragious dissolutenes with his nobles. Therefore sayth the propphet: there appeared the hand of a man. He calleth it the hand of a man because of the likenes or fashion. For it is certayne that it was not the hand of a man: but because it did resemble a hand, therefore is it cal∣led a mans hand. And the scripture also speaketh after this maner often times, especially where there is any mention of the outward sacramentes. Therefore this is also a sa∣cramentall kinde of speach (that I might so speake). For God hym selfe dyd write by his power, but he shewed the figure to king Beltsazar, as though some man dyd write in the wall. Therefore, the fingers of a hand went forth.

When he sayth, that the fingers went forth, thys ma∣keth much for the certayntie of the miracle. For except Beltsazar had seene thys beginning, he might haue coniec∣tured that that hand was set there by some arte. But wher∣as the wall was wythout that forme before, and also the hand came forth sodeinly: hereby one may easily gather that that hand was a heauenly signe, whereby God would

shew some great thing to the king. Therefore, sayth he, the fingers of a hand came forth ouer agaynst the candelsticke, or the light. It is certayne that this was a night banket: and Babylō was takē also at midnight. Neither was it any meruaile that y^e feast was continued long. For intemperan∣cy hath no measure: and moreouer they were so wont to ryot. I confesse, they dyd not feaste euery day till midnight: but when they celebrated some gorgious and daynty feast, they thought that theyr myrth should not be long enough, except they should as it were rotte and putrify at the table (that I might so speake). So then ouer agaynst the candel∣sticke there appeared a hand, whereby it might be the more euidētly séene. And that hand dyd write (sayth the prophet) vpon the plaster of the wall in the palace.

If any man should haue tolde the king that there ap∣peared the forme of a mans hand, thys might haue bene doubted. But he sayth that the king dyd sée it him selfe, For God would terrify him, as we shall sée afterward: therefore dyd he set before hym such a spectacle. The king then saw: peraduenture not the nobles: & we shall sée after∣ward that y^e king was only smittē with feare, sauing that o∣ther begā to tremble with him. For whē they saw hys face changed, and that he was ouercome with sorrow, they be∣gan also to feare, although they all studyed to geue some comforth. Therefore God would after a sort sommon the wicked king to his iudgement seat, when the hand of a man which wrote, appeared in his sight.

¶ The Prayer.

GRaunt almighty God, seing we are so prone to for∣getfulnes that we do ouer gredely folow our lustes and pleasures of the fleshe, graunt we besech thee, that often times euery one of vs may call hym selfe backe to consider thy iudgementes, that we may alwayes walke carefully and warely as in thy sight: and that we may so be affrayd of thy iust vengeance, that we do not prouoke it by our stubbernes and other vices, but that we may so submit and subiect our selues vnto thee, that

we being raysed vp with thy hand and confirmed, may go forward in the holy course of thy vocation, whiles at the length thou do rayse vs agayne vnto that heauenly kingdome which is purchased for vs by the bloud of thyne onely begotten sonne. Amen.

6 Then the kinges countenance was changed, and his thoghts troubled him, so that the ioyntes of hys loines were loosed, and hys knees smote one agaynst the other.

Here Daniel declareth that the kinges minde was stricken with feare, lest any man should suppose that the feare was conceaued without cause. And he doth also ex∣presse by many circumstances how the the king was troub∣led, that it might be euident that the cause was not small. And it was necessary that he should thus be stricken, that all men might vnderstand, that God did sit in hys throne as iudge, and sommon y^e king as gilty. We haue spokē before, and Daniel hath also declared the great pride of the king, and hys carelesse securitie hath bene a playne and cleare proofe of the same. For whereas the long continued séege ought to haue made him careful, he maketh a great feast, as if he had had no warre at all. Whereby it appeareth that he was ouercome with a dronkenes of mynde, that he could not féele hys owne miseries. This was the cause therfore why God would waken him and rayse hym out of his dead∣ly dreame: because he could not returne neither be called home to a sober mynde by any vsuall meanes. Now that he was thus terrified, it might séeme to be a good preparati∣on to repentance. But the same is set forth vnto vs in hys person, which is set forth in Esau.* 1.62 For Esau was not onely stricken with sorrow when he saw him selfe refused, but he also asked the blessing of hys father with great mourning and lamentation, but ouer late. The same is now set forth in king Beltsazar. But all thinges are to be noted in order.

Daniel sayth: that the kinges countenance was changed: furthermore the ioyntes of hys loynes were loosed and he was troubled or terrified in his thoughtes. Last of all he addeth: that his knees smote one agaynst the other: for the word doth pro∣perly signifie to rush agaynst. The prophet declareth the matter by the signes, that is to say, that the king Beltsa∣zar was affrayd at the vision, whereof mention was made. There is no doubt (as I sayd before) but that he was thus terrified by Gods apoyntment. For we know that the reprobate, although God doo openly declare that he calleth them to his iudgement seate: yet doo they remayne senseles, and are nothing affrayd. But God would strike the hart of this wicked kyng, so that there should be no excuse of ig∣noraunce.

And here we may note that God doth by diuerse meanes touch mēs harts. I speake not onely of y^e reprobate, but al∣so of the elect. For we sée euen very good men to be slacke and slow when God doth sommon them to his iudgement seat. Therfore is it necessary that they be compelled with chastisementes, for they would neuer come willingly vnto God. He can moue their mindes without any violence: but he will set forth vnto vs, as it were in a glasse, how great our slownes and slacknes is: for we neuer obey his word but agaynst our willes. Wherfore he bringeth downe his owne children by correction, when he doth not preuaile by his word alone. But as concernyng the reprobate, he doth oftē disclose their contumacy. For he doth entise them by fayre meanes before hee take vppon him the office of a iudge: and when he preuaileth not hereby, he threatneth: and when threatnynges auayle not or can take no place, then doth he sommon them to his iudgement seat.

As concernyng the kyng of Babylon, God had suffered Daniel to kepe silence. For the kyngs ingratitude and pride had stopped the way that Daniel could not do the office and part of a teacher, as he was willyng. The kyng of Baby∣lon therfore lacked a teacher. But God sodenly appeared as a iudge by this writyng, of the which some thyng is light∣ly

touched, and more shalbe sayd in place conuenient. How∣soeuer it is, we do sée that kyng Beltsazar was not onely ad∣monished by an outward signe, of his destruction that was at hand: but that he was also wakened inwardly to know that he had to do with God. For y^e reprobate do flatter thē selues often times, although God shew him selfe to be their iudge. But he hath dealt otherwyse with kyng Beltsazar: for he would haue him to bee terrified that he might be the more attentiue to read the writyng. This terror (as I sayd before) was a preparation to repentaunce: but he fayled in the mid way, as we sée many do, which tremble at the voyce of God or at the signes of his vengeance as soone as he ad∣monisheth them: but they vanish away straight wayes, so that they are not taught as they should be.

Like vnto this is the example of Esau:* 1.63 for he despised the grace of God when he heard that hee was depriued of the heritage that was promised from God. He counted the blessing therfore but as a fable, vntill he perceaued that the matter was executed in dede: then began he to lament, but altogether in vayne. Such was the trouble of kyng Beltsa∣zar. For as we shall sée afterward, euen when Daniel did expound vnto him the writyng, yet was he nothyng moued with this matter, but adorned Daniel with royall orna∣mentes. But this was for an other end and purpose. For whiles his nobles were moued and the thyng was made o∣pen, God by this meanes dyd declare his glory: and Da∣rius also which tooke y^e Citie with Cyrus his sonne in law, vnderstoode that he got not y^e victory by his owne power or industry, neither that he was so holpen of the two Princes Gobria and Gabatha: but all the thyng was done by the prouidēce of God. So then doth God shew, as it were in a glasse, that he is the reuenger of hys people, as he had pro∣mised seuenty yeares before.

7 Wherefore the kyng cryed loude that they should bring the Astrologians, the Chaldeans and y^e soothsayers. And the king sayd to the wise

men of Babel: Whosoeuer can read this writing and declare me the interpretation therof shalbe clothed with purple, and shall haue a chayne of gold about his necke, and shalbe the third ruler in the kyngdome.

The Prophet declareth that there was a redemy sought of kyng Beltsazar for his sorow. And hereby we gather a∣gayne that his minde was so depely wounded, that he per∣ceaued that he could not escape the hand of God: for hée would not els haue called the wise men so sodenly in the mids of the feast. Furthermore when the Prophet sayth: that he cryed loude, hereby it appeareth that he was so asto∣nished that he forgot that he was a kyng: for it was not a∣greyng to his dignitie to cry so loude at the table. But God had shakē of all his pride: therfore was he cōpelled to burst forth in an outcry, as though he were a mad man.

But now let vs sée what was his remedy. He commaun∣ded that y^e Chaldeans, soothsayers, and Astrologians should be called. Hereby we gather how ready the wits of men are to vanitie, lyes and deceites. Daniel should haue bene the first among the Chaldeans: and that aunswere was wor∣thy to be remembred when hee shewed to the grandfather of kyng Beltsazar before, that he should be lyke the wilde beastes. Seyng then y^t this prophecy was thus approued by the successe, y^e authoritie therof ought to haue stand in force euē aboue a thousand yeares. He was also dayly in y^e kyngs sight, yet was hee despised, and the kyng called for all the Chaldeans, Astrologiās, Sothsayers, and Mages. In déede the Sothsayers, Astrologiās, and Chaldeans were in such high estimation, that they might easely darken the fame of Daniel. For they counted it an vnworthy thyng that a pri∣soner should be preferred before their Doctours, whē they now knew that they did excell in this glory amongest all people, that they were onely wyse. Seyng then they would kéepe that estimation that they were, as it were the coun∣sellers

of God, it is no meruell though they despised a straunger. Howbeit this thyng hath no colour before God. For what can bee alledged for the defence of the wicked kyng? His grandfather was set forth as a spectacle of Gods vengeance neuer to be forgotten, when he was cast forth of the company of men, when hee dwelt with the brute beastes, yea with the wilde beastes of the forest. And this could not seme to come by chaunce. For God had admoni∣shed hym hereof in a dreame, and also made his Prophet an interpreter of the oracle and vision: wherefore the fame of this matter ought to haue bene in perpetuall remembrance amongest the Chaldees.

The Nephue of king Nebuchadnezer forgetting thys example, doth rage agaynst the God of Israell, doth pollute the vessels of the temple, and maketh a triumph wyth hys Idols. But when God setteth forth a signe of his iudgemēt, he calleth for the Chaldees and Mages, and forgetteth Da: niel. Can thys be excused by any meanes? We sée therefore that mens myndes are ouer prone to the craftes of Sathan, and this prouerbe is true: the world would be deceaued. And thys is worthy to be noted, because that many men now a dayes would gladly pretend ignoraunce in the stead of a shield in doubtful matters. But they may easely be ans∣wered, that they are willingly blinded, yea that they shut their eyes agaynst the manifest light. For if God did count king Beltsazar inexcusable because he had a Prophet once offered vnto hym, what shall it auayle vs at thys day, to pretend these colourable excuses? Oh if I knew certainely which were the will of God, I would straight wayes obey. For God dayly cryeth openly and calleth vs vnto hym, and sheweth the way, but there is none that answereth, or fol∣loweth, or at the least very feawe. Therefore we ought di∣ligently to consider the example of the kyng of Babylon, when we sée that he is very diligēt, & yet in the meane sea∣son doth not séeke God as he ought. Wherefore? He wan∣dreth about the bush, he séeth that he is taken and that he can not escape Gods iudgement: but in the meane tyme he

séeketh comfort at the Mages and Chaldees, that is to say, at the deceauers. For they had bene already found so to be once or twise, as we haue séene before: and thys ought to haue bene published and knowen vnto all.

We sée then that king Beltsazar was blynde, because he shut hys eyes against the light offered: as all the world is blind at this day almost, because it doth not wāder in dark∣nes, but when the lyght is offered it shutteth the eyes, as though it refused the grace of God, and would cast it selfe downe wilfully: And this is ouer common.

Now whereas the Prophet sayth: that the king promised to the wise mē, that whoseuer could read the writing should haue a golden chayne: furthermore, he should be clothed with purple, and should be the third ruler in the kingdome: hereby it appea∣reth y^t he was not sincerely touched with the feare of God. And this resisting is worthy to be marked in the reprobate, because they feare the iudgement of God, and yet in the meane season the pride which is in their hartes is not cor∣rected, but it bursteth forth: euen as we sée in thys king: For, his knees did smite one an other: Furthermore, the ioyntes of his loynes were loosed: and to conclude, there was no part of hys body which did not tremble. Therefore the king was as it were dead, because that feare had oppressed all hys senses. Yet sée we in the meane tyme a secret pride ly∣ing hyd in hys hart, which burst forth afterward when he promised, that he should be the third in hys kingdome whosoeuer should interprete the writing. God had now cast hym downe from the dignity of a king: yet wil he set vp others in digni∣ty, fighting as it were agaynst God. What meaneth thys? We sée hereby that whensoeuer the wicked are terrified, yet do they cherish wythin themselues a secret pride and stubbernes, so that God can neuer bring thē vnder. They do shew many signes of repentaunce, but in the meane space if any mā do wisely cōsider all theyr déedes & wordes, he shal finde that which the Prophet here speaketh of kyng Beltsazar, that they do euē rage against God, and that they will neyther learne nor be obediēt although they be vtterly

astonished. We haue séene thys thyng partly in this verse, & we shall sée it more manifestly in the end of the chapter.

Now forasmuch as belongeth to the end of the verse, where he sayth: he shall rule as the third in the kingdome, it is not sure whether he promise the third part of the kingdome, or whether he sayth that he should be the third: for many thinke that the Quéene of whō there shalbe mention made hereafter, was the wife of king Nebuchadnezer and the Grandmother of king Beltsazar.

8 Then came all the kinges wysemen, but they coulde not read the writing, nor shew the kyng the interpretation.

9 Then was king Beltsazar greatly troubled, and hys countenaunce was changed in him, and hys Princes were astonied.

Here Daniel declareth that the king was deceaued in hys opinion, because he trusted that there should be some interpretation of that writing amongst the Mages, Astrolo∣giās, Chaldees, & Soothsayers: but there was none which could read it. Therefore here he is punished for hys ingra∣titude, because hee counted the Prophet of God nothyng, whē yet he knew that it was foretold vnto his grandfather that came to passe afterward, and that Daniel did alwayes excell in wisedome, so that there were proofes both many & sure enough of hys calling. Because then he had so contem∣ned the incomparable benefite of God, here he is destitute of counsayle, and he séeth that he called all the Chaldeans and Astrologians in vaine.

And Daniel sayth: that there was none which coulde read the writing or shew the interpretation thereof to the king. Be∣cause thys séemeth absurde, the Hebrue Doctours do la∣bour much herein. Other thinke that the letters were set out of order: and other thinke that the letters were chaun∣ged, and other do suppose that the characters or forme

of the letters were chaunged. But we haue sayd in an o∣ther place, that the Iewes are bolde in their diuinations as oft as they haue not a sure reason. And we haue no néede of those coniectures: for it is probable that the writing was eyther onely set forth to the kyng and was hid from all the Chaldees, or els they were so blinded, that in séeing they should not sée: as God doth also often times shew such asto∣nishment euen vnto the Iewes. We sée what he did pro∣nounce by Esay:* 1.64 your law shalbe as a booke that is shut vp. If any man say, read thys, he will say the booke is sealed, I can not: or let the booke be opened & all ye shalbe as it were blynde, yea they which do séeme most expert aboue other, shall say they are idiots, and not to be learned men. There∣fore that which God threatned to the Iewes, and we know was fulfilled in them, and is fulfilled at this day, because there is a couering cast ouer their eyes (as Paul sayth) that they should be blinde in the most cleare light:* 1.65 what maruell thē is it if the same happē to the Chaldees, that they can not read the writing? Therefore what nede is there now to cō∣iecture that the letters were set out of order, or written in an other order, or some put vnder other, that the word Te∣kel should goe before, and then Mene Mene? These things bee to vayne. Thys is certaine, that God would admonish the king of his destruction now at hand: also that his minde was troubled, not that he would repent, but that hys care∣lesnes should be inexcusable: and that whether he would or not he should call for some remedy, because he knew he had to do with God.

Now as concerning the writing, God should not haue bene frée except it had bene in hys wyll to speake sometime with one man alone, sometime with more. Therefore he would that king Beltsazar should know thys writing. In the meane season all the Mages, as though they had bene blynd, could not read the writing. As concerning the inter∣pretation, it is no meruaile if they were doubtfull in it. For God spake darkly whē he sayth: Mene, Mene, & then, Te∣kel, that is, weighed: Peres, it is diuided. Although those

Mages had read these foure wordes an hundreth tymes, yet they could neither coniecture, nor comprehend in rea∣son what they ment. For that was an allegoricall prophecy, vntill there was an interpreter ordayned from heauen. But forasmuch as belōgeth to those letters, there is no meruaile though the eyes of the Mages were shut and closed vp, because it pleased God so, which would sommon the kyng to hys iudgement, as we haue sayd.

The Prophet sayth: that the king was astonished, his coun∣tenaūce was chaunged, hys Princes were also troubled. The fée∣ling of the iudgement of God must of necessity encrease, lest the thyng should haue bene hid. For (as we shall sée af∣terward) king Beltsazar hymselfe was slayne in that same night. Cyrus entred when the Babylonians feasted and were carelesly geuen to their daintyes and delicates. In that same dronkenes thys so notable an example of the iudge∣ment of God might haue bene straight way buryed, except it had bene made manifest by many circumstances. There∣fore the second tyme Daniel repeateth, that the king was troubled after that hée saw that there was no counsayle nor helpe in the Mages and Astrologians. Also he sayth: that hys Princes were astonished: because it was not méete that the kyng onely should haue bene troubled, but also y^e whole Court, that y^e fame might not onely spread thorow the Ci∣tie, but also to other Countreyes: because there is no doubt but Cyrus was afterward taught of this prophecy, neither would he haue so loued Daniel, or treated hym so honora∣bly, but that he knew thys thyng.

10 Now the Queene by reason of the talke of the kyng and hys Princes, came into the banket house, and the Queene spake, and sayd: O kyng lyue for euer: let not thy thoughtes trouble thee, nor let thy countenaunce be chaunged.

11 There is a man in thy kingdome, in whom is the spirit of the holy Gods, and in the dayes of

thy father, light and vnderstanding and wise∣dome lyke the wisedome of the Gods was found in hym: whom the kyng Nebuchadnezer thy fa∣ther the kyng I say, thy father made chiefe of the Enchaunters, Astrologians, Chaldees, and Soothsayers.

Here Daniel declareth, by what occasiō he was brought before the kyng: that he myght read and interprete the wri∣ting. He sayth that thys was done by the Quéene. Men doubt whether it was the wyfe of kyng Beltsazar, or hys grandmother: but it is probable that the woman was now olde which speaketh of the tyme of kyng Nebuchadnezer. Albeit thys coniecture peraduenture is not very certayne: therefore it is better here to suspend the iudgement hereof, then to iudge any thyng rashly, but that we saw before that hys wyfe satte at the table with him. But we must diligent∣ly note that which we may surely gather by the wordes of the Prophet, that is, that the kinges ingratitude is cast him in the téeth, that he did not send for Daniel among the Ma∣ges, Chaldees, and Astrologians.

The holy man would not be counted in that order: and he were worthy that God should spoyle hym of his prophe∣tical spirit, if he had ioyned him selfe with these deceauers: and it easily appeareth that hee was separated from them. The kyng Nebuchadnezer had made him ruler ouer all the Mages: but he would not vse this honor, because (as I haue sayd) he should haue depriued him selfe of the gift of prophecy. For we must sée what is lawful for vs to do. We know that we are prone to nothyng more then to be drawē away with the entisementes of the world, especially with ambition, which blindeth vs, and troubleth all our senses: and there is no greater pestilence. For when any man séeth y^t he can either get some honour or some gayne, he doth not consider what is lawfull or what God permitteth, but is ca∣ryed away as it were with a blynd madnes. The same

thyng might haue come vnto Daniel, if hee had not bene holden backe through a hartie zele of true pietie. But he re∣fused that honour offered vnto hym of kyng Nebuchadne∣zer. Therfore would he neuer be counted amōg the Sooth∣sayes, Astrologians, and such lyke deceauers, which did de∣lude that nation with their enchauntmentes. Hereof com∣meth it that now the Quéene sayth that there is a certaine man named Daniel. But the kyng was not blameles by this pretence: because (as we haue sayd) Daniel had gotten him a famous name for many yeares, and God would note him forth with a sure note, that mēs mindes should be bent vpon hym as vpon an heauenly Angell. For as much then as kyng Beltsazar knew not y^t there was such a Prophet in his kyngdome, it is the signe of a shamefull & beastly care∣lesnes. Therfore God would cast this in the téeth of kyng Beltsazar by a womā, when she sayth: Let not thy thoughtes trouble thee. She calleth vpon him gently, because she saw hym to be afrayd: But in the meane season she sheweth that he erreth ouer grossely, because he wandereth about the bush and yet might soone come to hys purpose, for as much as God had geuen to his Prophet a light in his hand to lighten hym, except hee desired willyngly to wander in darkenes, as all the reprobate do.

Furthermore, we may sée in this kyng y^e common vice of all mankind, that is, that none doth runne out of y^e way, but he which either flattereth him selfe in ignoraūce, or els that would haue all light extinguished. Now, whereas y^e Quéene sayth: That the spirite of the holy Gods is in Daniell, we haue declared in an other place what is men therby. For it is no marueile though prophane mē do speake so, because they are not able to discerne betwixt y^e onely God & the Angels. Wherfore they called Gods indifferētly what so euer came from God or from the heauens. Hereby it commeth then, that y^e Quéene calleth the Angels holy Gods, & in y^e meane season she setteth God but amongest the commō sort. How∣beit it is our part so to knowledge the onely God, that hée alone should haue the préeminence: and that the very An∣gels

be brought vnder him, and that there is no excellency neither in heauen nor in earth, which can obscure hys glory. For the Scripture laboureth to this end, to set God in most high degrée: and also that nothyng should be of such excellency which should not geue place to his Maiesty. But here we sée how necessary it is that we be taught of the one onely essence of God: because from the begynnyng of the world men were alwayes persuaded of this, that there was some one most hye power: but afterward they all vanished away in their owne cogitations, so that they dyd forget God: & moreouer did ioyne him with the Angels, so that all thynges were confounded. Seyng then we sée this, let vs know that we haue néede that the Scripture should be our guide and teacher to shine before vs & to geue vs light y^t we imagine nothyng of God, but so farre as he calleth vs vn∣to him by his word & doth willingly opē him selfe vnto vs.

¶ The Prayer.

GRaunt almighty God, seyng thou doest continually call vpon vs by thy Prophetes, and doest not suffer vs to wander in the darkenes of errours: graunt we be∣sech thee, that we may diligently hearken to thy voyce, and that we may shew our selues willyng to learne and to be obedient: especially seyng thou doest set forth vn∣to vs such a master and teacher, in whom all the trea∣sures of wisedome and knowledge are enclosed. Graunt O Lord that we may so submit our selues to thyne one∣ly begotten sonnne, that we may continue in the right course of our holy vocation, and that wee may alway bend our selues to that marke vnto the which thou doest call vs, whiles that we hauyng ouercome all the battailes of this life, may in the end attaine to that bles∣sed rest which is purchased for vs with the bloud of the same thy sonne. So be it.

We haue sayd before, that the kyng was admonished by the Quéene, and that he was conuinced of ingratitude so

playnly as might be, in that hee had suffered that excellent Prophet of God to be despised, whereas that worthy pro∣phecy wherof we haue treated, ought to haue bene renow∣med, and published amongest all mē, to mainteine a perpe∣tuall authoritie to this holy man. Now that Daniel sayth that the Quéene entred into the house of the banket: here∣by we may take a probable coniecture, that she was not the kynges wife, but rather his grandmother. I sayd that I wil not contend about that matter, because in doubtfull thyngs euery man may fréely vse his owne iudgement. But these thinges séeme not to agrée betwixt thē selues, that the king did banket with his wife and concubines, and also that the Quéene entred into the banket house. Therefore here we gather that she was called Quéene for honour sake, who though she had no power, yet was she in authoritie and fa∣uour. And the testimonie of Herodotus doth also confirme this, which prayseth the wife of kyng Nebuchadnezer, whom he calleth Labynetus: He prayseth her for her singu∣lar prudence, and he calleth her Nitocris. Therfore these thynges will agrée well enough, that this matrone was ab∣sent from the feast, because it was not mete for her age and grauitie to feast with others which did delight in riotous∣nes. She then entred into the banket house and admoni∣shed the kyng of Daniel: & now she addeth the cause wher∣fore Daniel was ruler ouer the Mages, Soothsayers, Diui∣ners and all the Chaldees.

12 Because a more excellent spirite and know∣ledge, and vnderstandyng (for hee did expounde dreames and declare hard sentences, and dissol∣ued doubtes) were found in him, euen in Daniel whom the kyng named Beltsazar: now let Da∣niel be called & he will declare the interpretation.

The Quéene doth here shew the cause wherfore Daniel gotte that dignitie, that he might be counted the prince and

master of all the wise men: Because (sayth she) the excellency of the spirite was founde in him: so y^t he did interpret dreames, and declare secretes, and open doubtfull matters. Here she reckeneth thrée giftes wherin Daniel was excellent, and so she proueth that he passed all the Mages, and that none was able to bee compared vnto him. The Mages in déede did boast that they were interpreters of dreames, that they could disclose all doubtes and declare darke matters: but their vanitie and foolish boastyng was now already twise tryed out. The Quéene therfore doth worthely attribute these thrée thynges vnto Daniel, to declare that he excelleth all others. Agayne she reasoneth of his authoritie when she sayth, that he had a name geuen him of the kyng. We haue spoken of this name Beltsazar before: but for this purpose did the Quéene say that this name was geuen him, that kyng Beltsazar might know that hee was had in great esti∣mation and honor with his grandfather: and therfore is he named, because Beltsazar might haue despised foreners: but reason compelled him to yelde somewhat to the iudge∣ment of his grandfather, whom all men did know to haue bene an excellent man, although God for a tyme did abase hym, as we haue séene, and Daniel doth agayne repete it.

13 Then was Daniel brought before the kyng, and the kyng spake and sayd vnto Daniel: art thou that Daniel which art of the children of the captiuitie of Iudah, whom my father the kyng brought out of Iewry?

14 Now I haue heard of thee that the spirite of the holy Gods is in thee, and that light and vn∣derstandyng and excellent wisedome is founde in thee.

15 Now therefore wise men, and Astrologians haue bene brought before me, that they should read this writyng and shew me the interpreta∣tion

therof: but they could not declare the inter∣pretation of the thyng.

16 Thē heard I of thee that thou couldest shew interpretations, and dissolue doubtes. Now if thou canst read the writyng and shew me the in∣terpretation thereof, thou shalt be clothed with purple and shall haue a chayne of gold about thy necke, & shalt be the thyrd ruler in the kyngdome.

Here the kyng doth not acknowledge his carelesnes, but doth aske Daniel without shame, and doth aske him as a captiue: Art thou that Daniel of the captiuitie of Iudah, whō my father caryed away? He semeth here to speake contēptu∣ously, that he might briue Daniel to flatter him like a bond slaue: Although we may read this sentence as though Belt∣sazar should enquyre by maner of admiration: art thou that Daniel? J haue in deede heard of thee: He had heard of late and regarded him not, but now when extreme necessitie pres∣seth him, hee geueth some honour to Daniel. I haue heard therfore (sayth hee) that the spirite of the Gods is in thee, that thou canst dissolue doubtes, and disclose secrete thinges. As con∣cernyng the spirite of the Gods, we haue sayd before, that kyng Beltsazar after the commō maner of the heathen, ma∣keth no difference betwixt God and the Angels: for those miserable men could not extoll God as it was conuenient, so that the Angels should be as it were vnder his féete. But yet this maner of speach doth shew that men were neuer so brutish, but they did ascribe vnto God euery thyng that was excellent: like as we sée euen of prophane writers all such thynges to be called the good giftes of the Gods, which did serue for the commoditie of men, or had in them selues any excellency or worthynes. Thus the Chaldees called the gift of vnderstandyng or knowledge which was rare and excellent, the spirite of the Gods, because they did know that men did not atteine nor get vnto them selues the gift of prophecy by their owne industry and diligence: but that

this is a heauenly gift. Therefore they are compelled to geue God his prayse. But because the true God was vn∣knowne vnto them, they spake intricatly, and (as I sayd) they called the Angels Gods, because in y^e darkenes of theyr ignoraunce they could not discerne who was the true God. How soeuer it be, Beltsazar here declareth in what estima∣tion he had Daniel.

But he affirmeth that he hath thys thing onely of other mens report: whereby hys dulnes is agayne declared. For he ought to haue knowledge of the Prophet by trial and ex∣perience: but when he is content onely wyth the bare ru∣mor, hereby doth it appeare how proudly he despised the teacher that God offered, and yet would neither consi∣der nor acknowledge hys owne wickednes. Howbeit God doth thus oftentymes wring out a confession from the wic∣ked, whereby they should condemne themselues, although they would most gladly anoyde it.

To the same effect also tendeth that which he sayth: all the wyse men and Southsayers, and Enchaunters were brought forth before me, which should read the writing vnto me, and open the interpretation: but (sayth he) they could not. For God did punish hym when in hys extreme necessity he shewed that all the Chaldees and Soothsayers, in whom yet he put his whole trust, did nothing profit hym. Seyng then hys hope fayled hym, hereby he acknowledgeth that he was deceaued when he nourished the Mages & Soothsayers, and thouht that he was well defended wyth counsayle, so that he had them with him. In the meane season, that the holy Prophet was reiected, it was intolerable vnto God, & that worthe∣ly. Beltsazar doth cōfesse thys, although he doth not thinke it. Therfore haue I sayd that the cōfession was not frée nor voluntarily, but violently extorted and wrong forth by the secret power of God.

And he doth promise also vnto Daniel the same which he had promised before vnto the Mages: Thou shalt be clo∣thed with purple (sayth he) if thou read this writing, and thou shalt haue a chaine of golde about thy necke, and thou shalt be

the third in my kingdome. But euen then was hys kyng∣dome at an end: and yet doth he offer thys dignitie vnto Daniel wythout all care. Wherby it appeareth that the ter∣rour which God had stricken hys hart wythall, was gone and vanished: like as men takē wyth a phrenesy are merue∣lously vnquiet, and so can haue nothyng certayne, and they wyll so leap vp in the midest of their feare, as though they would clime to the heauen or flie in the ayre. Euen so thys tyrant although he tremble at the iudgement of God, yet doth he retayne a secret pride in hys hart, and imagineth that he shall be a kyng for euer, whiles he doth thus pro∣mise vnto others both riches and honours.

17 Then Daniel aunswered and said before the kyng: keepe thy giftes to thy selfe, and geue thy rewardes to an other: notwithstanding I wyll read the scripture to the kyng, and open the in∣terpretation thereof vnto hym.

Here Daniel doth first of all refuse the rewards offered. We do not read that he did so before: no he séemed to em∣brace that which was geuen him of the king Nebuchadne∣zer. What is the cause of this diuersity? for it is not lyke that the Prophete chaunged hys mynde or purpose. What is the cause then that he was content heretofore to receiue honour of y^e kyng Nebuchadnezer, and now refuseth the honour offered? Agayne, here is an other doubt. For in the end of y^e chapter we shall sée that he was clothed wyth pur∣ple, and also it was publikely proclamed by decrée, that he should be third in the kyngdome. Wherefore it séemeth that eyther the Prophet had forgotten hymselfe when he did re∣ceiue y^e purple which he had so boldly refused: or els what is the cause why he did so, and did not deny afterward to weare thys princely apparell? For the first, I doubt not but that he would speake more roughly to that wicked and desperate Beltsazar: but because that there remayned yet

some goodnes in kyng Nebuchadnezer, and he had good hope of hym, therefore did he treate hym more gently. As for kyng Beltsazar, it was of necessity that he should be more roughly delt withall, because he was come to all ex∣tremities. I doubt not but that thys was the cause of the difference. For the Prophet went forward cōstantly in hys course: but it was hys dutie to put a difference betwixt the diuersitie of the persons: and because there was greater pride, obstinacy, and stubbornes in the king Beltsazar, ther∣fore he declareth that he geueth vnto hym lesse honor then he did vnto hys Grandfather. Furthermore the tyme of the captiuitie & subiection was now at an end, in respect wher∣of he did before reuerence the Monarchy of the Chaldees.

As concerning the contrariety which appeareth betwixt hys aunswere and hys fact (whereof we shall speake after∣ward) it ought not to séeme straunge vnto vs, if the Pro∣phet did at the first testify that he did not regard the kynges rewardes, and yet did not contend ouer behemently in the refusall, lest he myght séeme to do it craftely for the auoy∣ding of present perill. He would shew therfore a great bold∣nes in both twaine. That he beginneth hys preface wyth the refusall of the kynges giftes, he knoweth that the king∣dome is but for a moment: Agayne that he receiueth the purple and other honours, he doth it because he might haue suffered blame if he had vtterly refused it: for it had bene a signe of fearefulnes, which myght also haue bene suspected of treason.

The Prophet therefore declareth that he doth boldly despise all that dignity that kyng Beltsazar offered hym (for he was now as a mā halfe dead) and doth in the meane sea∣son shew hymselfe not to feare any perill at all. For y^e kings destruction was at hand, and the City either the same houre or within few houres after was taken. Daniel therefore doth not refuse this purple, to declare y^t he feared not death if néede so constrayned.

He myght haue bene more safe in hys secret places, if he had bene amongest the common people and without the

Court: Againe if he had bene coūted as one of y^e seruaūts, he myght haue bene in lesse daunger. When he then doub∣teth not to receaue the purple, he sheweth hymselfe to be wythout all feare. In the meane time there is no doubt but that he would beat downe the foolish arrogancy of the king, when he sayth: take thy giftes to thy selfe & geue thy rewardes vnto others, I care not for them. When he despiseth the kynges liberalitie in such sort, he doth it doubtles to correct the kynges pride wherewyth he was puffed, or at the least he would wound and pricke hys conscience that he myght féele Gods iudgement, whereof Daniel should afterward be both a preacher and a witnes.

18 O king, heare thou: The most high God gaue vnto Nebuchadnezer thy father a kingdome, and maiestie, and honour, and glory.

19 And for the maiestie that he gaue hym, all people, nations, and languages trembled, and feared before hym: he put to death whom he would: he smote whom he would: whom he would he set vp, and whom he would he put downe.

20 But when hys hart was puft vp, and hys mynde hardened in pryde, he was deposed from hys kyngly throne, and they tooke hys honour from hym.

Before that Daniel doth rehearse the writing, and be∣fore he geueth the interpretatiō therof, he admonisheth the kyng of the cause of thys wonder. For it had not bene mete to haue begonne with the reading, to haue sayd [mene me∣ne] as we shall sée in the end of the Chapter: the king could not so haue profited by such a short maner of speach. But here he declareth that it is no maruaile though God did stretch forth hys hand or put forth y^e likenes of a hand which

did write the kynges destruction, because the kyng had ob∣stinatly prouoked Gods wrath. We sée then why Daniel beginneth wyth thys history, that Nebuchadnezer was a great Monarch, that he had subdued the whole world vnto hym, that all men feared hys countenaunce: agayne, that he was cast downe from the throne af hys kingdome, euen for thys purpose, to make it more playne that Beltsazar did not trespasse of ignoraunce, because that he ought soberly and modestly to haue behaued himself, considering that no∣table and meruelous example of hys Grandfather. But be∣cause thys domesticall admonition did nothing profit hym, Daniel declareth that the tyme is now at hand when God wyll shew his wrath vpon him, euen by a fearefull wonder. Thys is the summe. But as touching the wordes, he sayth first of all, that there was geuen to king Nebuchadnezer from God an Empire, a maiestie, honor, and glory: as if he should say, he was magnified and adorned of God, that he should be the Monarch of the whole world.

We haue sayd before, and Daniel wyll repete it agayne in many places, that kyngdomes do not come vnto men by chaunce and fortune,* 1.66 but from God, as Paul sayth: that there is no power but of God. And God wyll haue hys proui∣dence to appeare after a speciall maner in the distribution of kyngdomes. For although God gouerne y^e whole world, and thynges which séeme most small in the gouernment of mankinde are ruled by hys hand: yet hys speciall prouidēce doth appeare most euidently in kingdomes and Empires. And Daniel to confirme thys doctrine, addeth: that for the gaeat authority that God gaue hym, all men did tremble before hym. Whereby he signifieth that the glory of God is im∣printed in kynges persones so long as he wyll haue thē to raigne. Thys can not be outwardly séene, but the mat∣ter it selfe declareth it playnely, that kynges are armed wyth authority from God, in that they are able thus to re∣tayne vnder their hand and at their appointment, great multitudes of men: for amongest mortall men, euery one desireth to be the chiefe. How doth it then come to passe,

seyng ambition is so fixed in all mēs harts, that many thou∣sands wyll submit thēselues vnto one, and suffer thēselues to be ruled, yea that they can suffer at the handes of such many iniuries? What is the cause hereof, but that God doth arme wyth the sword and power, whom he wyll haue to be excellent in the world? This reason therefore is dili∣gently to be noted that the prophet saith, that all did tremble at y^e sight of king Nebuchadnezer, because God had made hym great, that is to say, because God would haue hym ex∣cellent aboue others in the world.

God hath many causes and those many tymes most se∣cret, why he doth extoll him and cast downe an other. How¦beit this must we know without all doubt, that no kyngs come to authority vnles GOD lend them hys hand, and styll stablishe them therein: and when hee wyll take away their power, they fall spedely: not that there commeth any∣thing by chaunce in these mutations and chaunges, but be∣cause that God, as is written in the booke of Iob,* 1.67 doth loose their girdles whom he had before girded.

Then it followeth: whom he would kill he killed, whom he would he did smite Some thinke that the abuse of the kinges power is here noted. But I had rather take it simply, that Nebuchadnezer had authority to cast downe whom he would, and to exalt whom he would that it was in hys po∣wer to geue lyfe and to take away lyfe. I do not therefore referre these wordes to tyrannicall lust, as though Nebu∣chadnezer had murthered many innocentes, had shed mās bloud without reason, or had spoyled many of their posses∣sions, and had made other rich or raysed them to honours: I do not take it so: but that it was in hys power either to kill or to geue life, to set vp or to cast downe.

To be short, me thinke that Daniel doth here describe what power kynges haue, which may thus fréely deale wyth their subiectes: not because it is lawfull, but because none dare speake agaynst it. For whatsoeuer pleaseth the king, all mē are compelled to agrée thereunto, or at the least no man dare stirre against it. Seing that kynges then haue

such liberty, Daniel declareth that this kyng Nebuchad∣nezer was not raysed hereunto by hys owne industry, wis∣dome, or counsayle, or by hys good fortune: but he saith that he gate thys great Empire, and that he was terrible vnto all, because God had adorned hym wyth that glory. In the meane tyme yet it behoueth all kynges to regard, what is lawfull and what GOD permitteth them to do. For as they are kynges, so must they consider also that they must once geue accomptes to the most high kyng. We can not gather hereby then that kinges are constitute of God to be lawles, to liue without order and to do what they list. But the Prophet (as I haue sayd) speaketh of the power that they haue. And seing that kinges haue power of death and life ouer their subiectes, he saith that the life of them al was in king Nebuchadnezers hand.

Then he sayth: VVhen his heart was lifted vp, then was he cast downe from the throne of his kingdome, and they spoyled him of his dignitie. He prosecuteth that which he began. His purpose is to declare to kyng Beltsazar, that GOD for a space doth suffer their pride which do forget hym when they haue gotten high authoritie. Therfore sayth he: kyng Nebuchadnezer thy grandfather was an hye Monarch: this did hée not atteine of himselfe, neither yet did hée re∣teine the Empire and cōtinue therein, but as he was stayd & vpholden by the hand of God. Now the trāsformation of him into a boast, was a notable document, that their pryde can not alwayes bee suffered, which are vnthankefull vnto God, and do not acknowledge that they do reigne by hys benefite. VVhen his hart therfore was lifted vp (sayth he) and his mynde was set vpon pride, there came a sodaine chaunge. Hereby shouldest thou haue learned O kyng, and all his po∣steritie, to deceiue your selues no longer with pride: but ra∣ther the exāple of this thy forefather should strike thy hart. Wherfore this writyng is set before thyne eyes, whereby thou mayst vnderstand that both thy kyngdome and thy life are euen now at an end.

And this sentence is to be noted, that Daniel sayth: That

his heart was hardned in pride. For he geueth vs to vnder∣stād, that he was not puffed vp sodainly with a light folie, as vayne men many tymes vse to bee when there is no cause, and no inward motion of the minde goeth before: but hée would vtter vnto vs a greater matter, that this pride had now bene nourished in his hart along tyme: as though hée should say, that he was not taken with a sodaine vayne mo∣tion, but that hée had so long bent him selfe vpon pride, that he was obstinate and hardened therin.

The Prayer.

GRaūt almighty God that seing euery one of vs haue our state limited, we may be well contented with our place and condition, and that when thou wilt humble vs, we may willingly submit our selues vnto thee, and suffer our selues to be gouerned by thee, & that we may neuer desire that height that should cast vs down head∣long to destruction. Agayne, we besech thee to graunt, that euery one of vs in our vocation may behaue our selues so modestly, that thou mayst alwayes haue thyne high authoritie amongest vs. Furthermore, that we may seeke nothyng but to bestow our labour and trauayle to serue thee and our brethren to whom we are ioyned, that thy name may thus be glorified in vs all, through Iesus Christ our Lord. Amen.

21 And he was driuen from the sonnes of men, and his heart was made like the beastes, and his dwelling was with the wilde Asses: they fed him with grasse like Oxen, & his body was wet with the dew of heauen, till he knew that the most hye God did rule ouer the kingdome of mē, and that he appointeth ouer it whom so euer he pleaseth.

This verse nedeth no long exposition, because Daniel doth repete onely that which hee had written before, that

hys grandfather Nebuchadnezer, though hee were not chaunged into a beast, yet at the least he was cast forth of mās company, & that hee was deformed throughout all his body, & that he him selfe abhorred mans cōpany & would ra∣ther dwell with brute beastes. This was a horrible exāple, especially in such a great monarch, and worthy to be left in memory to the posteritie frō hand to hād euen to a thousand generatiōs, if that Monarch had endured so long. But that his nephew had so soone forgotten this lesson, hereby is hee worthely reproued of shamefull securitie and carelesnes. This then is the cause why Daniel doth agayne rehearse the history: He was cast forth from the sonnes of men (sayth he) and his hart was lyke the beastes, that is to say, he was de∣stitute of reason and iudgement for a tyme. And we know that this is the chief difference betwixt men and beastes, that men do vnderstand and iudge: but the brute beastes are onely caryed by their senses. God therfore shewed a ter∣rible example vpon this kyng when he thus spoyled him of reason and vnderstandyng.

He sayth: That his habitation was with the wilde Asses, which before had dwelt in that palace which was knowne to all the world, from whence all the people of the East did at that tyme receiue their lawes. Therefore seyng he was wont to be worshipped for a God, this was a terrible iudgemēt, that afterward he dwelt with the wilde beastes. And whereas now they fed him with grasse like a bullocke, which before had all maner of delicates at his pleasure, and was wont to be fed 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 al∣so 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 iudge∣ment of God. Afterward he addeth that which he spake be∣fore: That his body was watered with the rayne of heauen, vn∣till 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 be∣fore. They will all (I graūt) professe otherwise: but the ho∣ly 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 gouern∣ment of God, as though he did not sit as iudge in the hea∣uens. It was necessary therefore that Nebuchadnezer should be humbled, vntill that he did know that God reig∣neth 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 spo∣ken 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 a∣bound 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 y^e Psalme:* 1.68 & as Isaiah* 1.69 sayth to y^e same purpose: Though the scourge passe∣ouer, 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 per∣ceiue that it standeth in his hand and pleasure to cast down whom he hath before raised: and agayne to exalte the hum∣ble and the abiect: so that this is the explication of the for∣mer sentence.

22 And thou his sonne Beltsazar hast not hum∣bled thy hart, though thou haue knowne all this.

Here Daniel declareth to what end he hath rehearsed that which we haue heard hitherto of y^e 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, nei∣ther 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 Beltsa∣zar, 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, be∣cause 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 al∣wayes 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 confir∣meth 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 y^e 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 y^e 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 short∣ly 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 corrup∣tible 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 mercy∣full vnto thée, how foule and shamefull is this ingratitude? We sée therefore how seuerely the Prophet doth here re∣buke the wicked tyraunt for his sacriledge, for his outragi∣ous pride, and rash boldnes, and also for his shamefull in∣gratitude 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, signifi∣yng that the full tyme of the vengeaunce of God, or decla∣ration thereof was now come. Wherefore Daniel decla∣reth 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 iudge∣ment 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 hea∣uen, 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 wit∣nes of his vengeaunce.

25 And thys is the writing which he hath writ∣ten, mene, mene, tekel, vpharsin.

26 Thys is the interpretation of the thing, me∣ne, 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 trou∣bled all hys senses, and had, as it were dawbed vp his eyes. And the same may we say also of the Mages and Soothsay∣ers. 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 y^e 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 in∣terprete the same God (sayth he) hath numbred thy king∣dome, that is, God hath appoynted and determined an end of thy kingdome, so that it must néedes come to an end be∣cause the tyme is accomplished.

Although here God speake but to one king, and the wri∣ting was set before hys eyes: yet may we gather a generall doctrine hereof, that God hath determined a certayne time to all kingdomes.* 1.70 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 ap∣pointment (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 doc∣trine: that their yeares are numbred. God knoweth how long it is expedient for them to raigne: he can not be de∣ceaued. For vnles he did know it to be profitable for the church and his elect that y^e 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 ven∣geaūce 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. Be∣cause thou wast weighed in the balance (sayth he) and wast found faulty. Heare Daniel declareth that God doth so or∣der 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,* 1.71 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 pu∣nishment iustly, after his vsuall manner and continuall or∣der: 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 the tyraūt was greatly moued with these wordes: but because hys end was come, he was for∣ced to suffer the voyce of the preacher. And vndoubted∣ly God dyd bridle hys rage because he should not ryse vp a∣gaynst Daniel.

In the end is added this word [Peres] for the word [Vp∣harsin], that his kingdome is diuided, that is to say, by the Medes and the Persians. I doubt not but that God did sig∣nify by that word the destruction of the Monarchy which was at hand. When he sayth therefore [Vpharsin] and they shall diuide, he meaneth that this Monarchy can continue

no longer, because he will diuide it and breake it asunder. But the Prophet doth allude very aptly to y^e diuision which was made betwixt the Medes & the Persians: and so was their shame encreased: for the Babylonians were compel∣led to serue two sundry Lordes.

It is a great griefe whē any people hath gottē dominion farre and large, and beyng afterward ouercome, should be cōpelled to beare the yoke of one Lord: but when there be two Lordes, this increaseth the griefe. So therefore Dani∣el doth shew, that the vengeaunce of God shall not be sim∣ple when the Monarchy of Babylon is scattered abroad: and this shal also encrease the greatnes of the punishment, that the Medes and the Persians shall rule ouer them. But true it is that the Citie was taken by the strength and in∣dustry of Cyrus: but because Cyrus did geue so great ho∣nor to hys father in law, that he did willingly admit hym to the society of the kyngdome, therefore the Medes and the Persians are sayd to haue diuided betwixt them that kyng∣dome, although there was properly no diuision of the king∣dome. Cyrus afterward, as he was rauished wyth an insa∣tiable ambition and couetousnes, was drawen forth into other warres. But Darius, who was aboue 60. yeares old, (as we shal sée afterward) did remaine quietly at home. He was of y^e Medes, as is well knowne. For if we shall be∣leue many historiographers, his sister the mother of Cyrus was, as it were banished into Persia, because there was a prophecy of the greatnes of Cyrus. Who because his Grād∣father had geuen hym out to be destroyed, did afterward reuenge this iniury: yet not so cruelly but that he spared his life. He was cōtent that he should remayne in some honor, and made hym a gouernor. And after this hys sonne rayg∣ned ouer the Medes, and Cyrus suffered it willingly. Then Cyrus maried hys daughter. So what for kinred, and what for y^e loue of thys new affinity, he was wylling to haue hym pertaker of hys Empire. In thys sēse doth Dani∣el speake of y^e diuisiō of y^e Monarchy to be at hand: because the Medes and the Persians should diuide it betwixt them.

29 Then at the commaundement of Beltsazar, they cloched Daniel wyth purple, & put a chaine of golde about hys necke, and made a proclama∣tion concerning hym, that he should be the third ruler in the kingdome.

It is meruaile that the king gaue such commaunde∣ment when he was thus roughly handled of the Prophet. It appeareth that hys hart did then fayle hym. For before he would haue raged wythout measure, and would haue commaunded thys holy Prophyt of God to haue bene put to death. How then doth it come to passe that he commaun∣deth hym to be appareled like a kyng, and causeth hym to be proclamed the third in the kingdome? Some thinke that thys was done because the lawes of the kinges of Babylon were in great reuerence, yea their wordes were sure, and whatsoeuer they spake was vnchaungeable & inmoueable. They thinke therefore that this came of the regard of hys honor, that king Beltsazar did performe his promise. But I suppose that he was first astonished when he heard the Prophet, and so became like a blocke or a stone: howbeit I thinke that he did thys for his owne safety. For he myght haue bene brought into contempt with his nobles if he had not shewed some courage. Wherefore that he myght shew hymselfe not to be moued, he commaunded Daniel thus to be adorned, as though that threatning had bene of no force. He did not despise that which had bene spoken by the Pro∣phet: but he would haue hys Princes perswaded and all them which were at the feast, that God did threaten onely to make thē afrayde, but not to execute so greuous punish∣ment. And the kynges when they are most afrayde, are yet very ware of this alwayes that they shew no signe of their feare: for they thinke that their authority should therby de∣cay. Wherefore, that he may kéepe hys authority wyth hys subiectes, he would séeme altogether careles and wythout all feare. I doubt not but that thys was the deuise of thys

tyraunt, when he commaunded Daniel to be adorned with purple and princely ornamentes.

30 The same night was Beltsazar the king of the Chaldees slayne: and Darius of the Medes receaued the kingdome when he was 52. yeares olde.

Here Daniel sheweth briefly that this prophecy was fulfilled the same night: as we haue sayd before, that there was then a solemne feast, because it was a feastiuall day, which the Babylonians did yearely kéepe: and by thys occa∣sion y^e Citie was betrayed by two gouerners, Gobria and Gabatha, for so they are named of Xenophon. And in this place do the Hebrue rabbines vtter their impudēcy and ig∣noraunce, as they are bolde to bable after their manner, of thinges vnknowne. For they say that the kyng was slaine, because that one of the Garde heard the voyce of the Pro∣phet, and therefore would execute that iudgement of God: as though forsooth, that the iudgemēt of God should depend of one prophane mans wyll or pleasure. Wherefore pas∣sing ouer such childish trifles, we must remember the truth of the history, that Beltsazar was taken in hys feast, when he had made hymselfe dronken and rioted wyth his noble men and concubines. In the meane time we may obserue the meruelous mercy of God toward the Prophet. For it was not possible but that he was in daunger amongest the rest. For he was clothed with purple: & wythin an houre af∣ter y^e Medes & the Persians entred y^e Citie. In that tumult he could not haue escaped, if God had not couered him with the shadow of hys hand. We sée therefore how God careth for hys, and deliuereth them from most great daungers, as though he did draw them forth of the graue. And there is no doubt but that this holy Prophet was sore troubled in that tumult: for he was no stocke. But it was necessary that he should be thus exercised, that he might know y^e God was the kéeper of hys lyfe, and that he should therefore pre∣pare

himselfe more readily to serue hym, because he dyd sée that there could be nothing better then to cast all hys cares vpon God.

Daniel sayth further: that this kingdome was translated vnto the king of the Medes, whom he calleth Darius, but Xe∣nophon calleth hym Cyaxares. Howbeit thys is certayne, that Babylon was taken by the power and industry of Cyrus, for he was a valiant warrior, and was in great estimation: yet is there no mention made of hym in thys place. But whereas Xenophon doth rehearse, that Cyaxares (who is here called Darius) was the father in law of Cyrus, and that he was in great honor and authori∣ty, it is no meruaile though Daniel do name the kyng him∣selfe: because Cyrus was content wyth the power, the prayse, and the renowme of the victory, and he was well cō∣tent that his father in law should haue the title, whom he saw to be aged and worne. But thys is vncertayne, whe∣ther thys were the sonne of Astyages and so y^e vncle of Cy∣rus or no. For many historiographers consent together in thys, that Astiages was the Grādfather of Cyrus, & that he maried his daughter to Cambyses: because he had learned of the Astrologians that the childe that should be borne of her, should be y^e Lord of all Asia. And they tell many things beside, how he commaunded Cyrus in hys infancy to be slayne: but because these things are vncertayne, I do passe ouer them. Me thinke this is like to be true, that Darius was both vncle and father in law to Cyrus. Although, if we do beleue Xenophon, he was not yet maryed when Baby∣lon was woonne. For this hys father in law or vncle, being vnable to deale wyth the Babylonians and Assyrians, cal∣led Cyrus to ayde hym. Howsoeuer it is, thys that the Pro∣phet sayth, may agrée well enough, that Darius the kyng of the Medes receaued the kyngdome: because that Cyrus, al∣though he was more mighty and of greater authority, yet wyllingly yelded vnto hym to be the kyng of Babylon: and so was he kyng but by title onely ouer the Chaldees.

¶ The Prayer.

GRaūt almighty God, that that example of thy wrath which thou hast once shewed against all the proude, may be profitable vnto vs at this day, and that we being admonished by the punishment of thys one man, may learne humbly and modestly to behaue our selues, and neuer to desire any such dignity as may displease thee: but that we may so cōtinue in our owne state, as we may serue thee, and may sanctify and glorify thy holy name: that we desire nothing separate frō thee: & that we may so beare thy yoke in this world, & suffer our selues to be gouerned of thee, that we may come in the end to that blessed rest and enheritaunce of thy heauēly kingdome, which thou hast prepared for vs, and which is purcha∣sed for vs by the bloud of thyne onely begotten Sonne. Amen.

Chap. 6. The Text.

IT pleased Darius to set ouer the king∣dome an hundreth and twenty gouer∣nors, which should be ouer the whole kingdome.

2 And ouer these three rulers, of whom Daniell was one, that the gouernors myght geue ac∣comptes vnto them, and the kyng should haue no domage.

HEre may we beholde agayne how God alway ca∣red for hys Prophet, and that not so much for his owne sake onely or any priuate respect, as for that some comfort might come to the miserable exiles and captiues by hys meanes and diligence. For God pur∣posed to reach forth his hand by Daniel. And we may call hym worthely the hand of God, that strēgthned the Iewes:

For it is certayne that the Persians as they were a barba∣rous people of their own nature, would haue bene no more gentle Lordes vnto the Iewes, had not God set vp his ser∣uaunt Daniel as a meane to succour them.

Thys then is to be noted, that Daniel was chosen one of the thrée gouerners by Darius. He had bene now the third vnder king Beltsazar, though it were but for a mo∣ment: yet thys myght haue brought hym into hatred wyth the new kyng, because he had such honour geuen him. But it is very probable that Darius was admonished of those matters which Daniel hath declared before: that is to say, that a hand did appeare vpon the wall, that Daniel did de∣clare the writing, and that he was as an Herald sent from the heauēs to pronounce the destruction of kyng Beltsazar. For vnlesse thys report had bene brought to Darius, he could neuer haue gotten such authority with Darius. For Darius had in hys army very many: and we know that when one is a cōquerour by the sword, he hath many hun∣gery men about hym, for all men are desirous of the spoyle. Wherefore Darius would neuer haue taken vnto hym thys man beyng a straunger and a captiue, to set hym vp in such honour and power, vnlesse he had knowne hym assu∣redly to be the Prophet of God and hys Heralde in decla∣ring the destruction of the Monarchy of Babylon.

And hereby we gather that this was the worke of God, that he should be amongest the chiefe gouerners and the third in the kyngdome, whereby he myght be more easily knowē vnto Darius. For if Daniel had bene cast down by kyng Beltsazar, he had layne vnknowne at home: but whē he séeth him in princely apparell, he enquireth who he is. Thē he heareth by what meanes he came to so great honor, & so knoweth him to be the Prophet of God, & appointeth him to be one of the thrée gouerners. Thus do we sée Gods prouidēce, wherby he doth not onely preserue hys seruaunt wythout daunger, but also prouideth for the wealth of the Church, lest that y^e Iewes should haue bene oppressed more and more by this alteration.

3 Now this Daniel was preferred aboue the rulers and gouerners, because the spirite was ex∣cellent in hym, and the king thought to set hym ouer the whole realme.

4 Wherefore the rulers and gouerners sought an occasion agaynst Daniel concerning the king∣dome, but they could finde none occasion nor fault, for he was so faythfull that there was no blame nor fault found in hym.

5 Then sayd these men, we shall not finde an oc∣casion agaynst thys Daniel, except we finde it a∣gaynst hym concerning the law of hys God.

Now the Prophet setteth forth the tentation that dyd arise sodainly, which might haue driuen both hymselfe and the elect people to despayre, but that God worketh miracu∣lously. For although onely Daniel was cast into the denne of y^e Lyons, as foloweth: yet vnlesse he had bene deliuered, the condition of the whole people had bene more greuous and rigorous. For we know how impudently wicked men do rayle against miserable innocentes, when they do sée any aduersity towardes them. If Daniel therefore had bene de∣uoured by the Lyons, all men would haue raged against y^e Iewes wyth all their power. God therefore did not onely herein exercise the fayth and patience of hys seruaunt, but also he proued the Iewes by the same trial, because they did sée themselues ready to suffer all extremity in the person of one man, vnlesse God had sodenly holpen them as he did. First of all Daniel sayth: That he was preferred aboue all o∣thers, because a more excellent spirite was in hym.

This doth not alwayes come to passe, that they which are excellēt in wisdome or other such giftes, haue also more authoritie and fauour. For in kinges courtes wee sée very beastes in the chiefe offices. And at this day (to leaue of old histories) as all kinges almost are foolish and bruttsh: so also

are they the horses and asses of brute beastes. Wherefore the more proude and dissolute euery man is, the more au∣thoritie hath hee in Princes courtes. But when Daniel sayth, that he was excellent, he commendeth two benefites of God: the one, that he was endued with more aboun∣daunce of Gods spirite: the other, that Darius did know∣ledge this, and therefore set hym in honour when he did sée hym to be a man of great vertue & wisdome. We perceaue then that which the Prophet would here teach, that he was endued from heauen with wisdome and other giftes: and also that king Darius iudged a right in weighing hys wys∣dome and other vertues, and therefore set him in honour. Because then a more aboundaunt spirite was in hym, ther∣fore did he excell all others. Yea the king minded to set hym aboue all his kyngdome, euen aboue those thrée gouerners.

Now, although this was a singular priuiledge which God did thē vouchsafe to bestow vpō his people & his Pro∣phet: yet haue we great cause at thys day to lament, that kynges do so proudly contemne the giftes of God in all the best men which might be most profitable rulers of the peo∣ple, and in the meane season set so much by blockeheades, like themselues, and mē that are geuen to couetousnes and extortion, yea most cruell and dissolute in all wickednes. Seyng then we sée that there is no wisdome or discretion in kynges to discerne who are worthy of rule and authority, we may worthely bewayle the state of the world: for thys is vnto vs a manifest spectacle of the vengeaunce of God, when kinges are so destitute of wisdome. But king Darius alone shalbe sufficient at the great day to condemne them: who had so great a iudgement, that he doubted not to set o∣uer all hys officers, a man that was a straunger and a cap∣tiue. This was therefore a right princelike and heroicall vertue, that Darius preferred one captiue before all his fa∣miliars. But now kynges regard nothing els but to set in authority their baudes, their iesters, & their flatterers. So in the meane tyme they set none vp but euill men, of no va∣lewe, and whom God hath marked wyth some note of ig∣nominy:

who though they be vnworthy to be counted in y^e number of men, yet are they kynges of kinges: for kynges are at thys day for the most part but seruauntes. And this commeth vpon them for their slouthfull negligence, which refuse and cast away from them all cares, and will take no paynes. Therefore are they compelled to commit the go∣uernment vnto others, retayning onely the title to them∣selues. These things (as I haue sayd) are certayne tokens of Gods wrath: because the world is vnworthy that God should stretch forth hys hand to gouerne it.

Now, as concernyng the enuie of the nobles, we sée that this vice hath reigned in all ages, that they despise vertue which do ambitiously aspire to honour. For seyng they are giltie in their owne consciences, they can not but hate the vertue of others. Yet this may be though nothyng straūge, that the Persians which had susteined great labours and vn∣dertaken great daungers, could not suffer a base and an vn∣knowen man, not onely to be made a companiō vnto them, but also to be set ouer thē as a superiour. Their enuy ther∣fore séemed to haue some grounde, or at the least some co∣lour. But this is a thyng most worthy to be condemned, that any man should so be addicted to his own commoditie, that he should not regard the common profite. For who so euer desireth authoritie and doth therein regarde his owne profite onely, and not the commō commoditie of the people, he must nedes be couetous, a briber, cruel & vnfaithful & do nothyng lesse then his office. Seyng then that the nobles of the kyngdome enuie Daniel, they bewray their wickednes therby, that they haue no regard of the commō wealth, but that they couet to scrape & to catch all thinges to thē selues.

Now in this example we may sée what commeth of en∣uy. And this is diligently to bee noted, because there is nothyng more easie then to fall from one vice to an other. He that enuieth an other can bee restreined by no equitie, but that he will try all meanes possible how he may ouer∣throw his aduersary. These nobles do stomake the mat∣ter, that Daniel should be preferred before them. Now if

they went no further, yet that fault (as I haue sayd) were a signe of a wicked nature. Howbeit they do burst forth fur∣ther, for they séeke some quarell or some crime in Daniel. We may sée therfore how enuy doth styrre thē vp to search some crime. So are all enuious men, as it were in continu∣all watch and warde, to catch them in a snare whose prospe∣ritie they do enuy, and to ouerthrow them by any meanes. This is one point. But when they finde no crime, then tread they all equity vnder foote, and without all shame and humanitie, no lesse cruelly then traiterously they giue thē selues wholly to destroy their aduersary. Daniel vttereth this of those that enuyed him.

He sayth first, That they sought an occasion and founde none. Then he sheweth the occasion which they tooke of no iust groūde but traiterously. For there is no doubt but that they did know Daniel to bee an holy man and approued of God. Wherfore when they lay snares for this holy Pro∣phet, they fight agaynst God, as it were of set purpose: but they are blinded with that wicked affection of enuy. And whence commeth enuy, but of ambition? So do we sée am∣bition to be a most wicked poyson, wherof springeth enuy, and of this doth falshode and cruelty grow vp. But Daniel doth admonish vs by hys example, that we must labour to lyue vprightly, that the occasion which the enuious and the wicked do séeke for, may be takē away. Wherfore there can be no better defense agaynst the enuious and the sclaunde∣rers, then to behaue our selues vprightly and innocently. For how soeuer they lay snares agaynst vs, they shall not preuaile: for our innocency shall be like a shield to repulse all their malice.

Yet do we sée by y^e way that Daniel did not escape cleare: for a quarell was sought agaynst hym in an other matter, euen in the worshyp of God. But here must we learne al∣so, that holynes and the care therof, ought to be more este∣med of vs then our owne lyues. Daniel was faithfull and vpright in his gouernment, he did execute his office so that he stopped the mouthes of hys enemyes and euilwyllers.

Wherfore vpright dealyng (as I haue sayd) is y^e best shield.

Agayne, Daniel was in daunger because he would not forsake the pure worshyp of God and his profession. Ther∣fore must wee suffer daungers boldly and constantly when the question shalbe touchyng the worshyp of God. For this transitory lyfe ought not to be more deare vnto vs, then the most holy and precious thyng of all that is to say, that God may haue his due honour. We sée then that we are taught to deale vprightly of the one part, because we can not bée more safe by any meanes then by a safe conscience, as Peter* 1.72 doth exhorte vs by the same reason in his first Epistle. But what soeuer we feare, and what ende soeuer may folow, al∣though an hundreth deathes be offered vs, yet may we in no wise fayle from the pure worshyp of God. For Daniel doubted not to enter into death and to go downe into the denne of Lyons, that hée might declare that he worshypped the GOD of Israel. Now that the nobles do fall to that barbarous and cruell counsaile, that is, that they might oppresse Daniel by the pretence of Religion, hereby we ga∣ther how blinde the rage is whē ambition and enuy do pos∣sesse mens mindes: for they do nothyng feare at all to fight manifestly agaynst God. For they do not assayle Da∣niel as a man, but they breake forth most wickedly and ou∣tragiously agaynst God, when they would extinguish the worship of God to satisfie their lust. Wherefore I say that we are admonished by this example, how carefully wee ought to fly ambition and to take héede of it, and also of en∣uy which spryngeth thereof. What crime they committed agaynst the law of God, it foloweth.

6 Therfore the rulers & these gouernours went together to the kyng and sayd thus vnto hym: kyng Darius, liue for euer.

7 All y^e rulers of thy kingdome, the officers and gouernours, the counsellers and dukes haue con∣sulted together to make a decree for the king, and

to establishe a statute, that who soeuer shall aske a petition of any God or mā for thirty dayes saue of thee O kyng, hee shalbe cast into the denne of Lyons.

The rulers of the kyngdome went about by this policie to ouerthrow y^e holy Prophet of God, that either he beyng cast into the denne of Lyons should perish, or els that hée should forsake the outward profession of the worshyp of God. But they thought that he was more constant and of greater courage, then that hee would redeme his lyfe with such wickednes. Therfore they thought that they were sure that he should dye. They thinke thē selues very subtill, but God setteth him selfe agaynst thē and helpeth hys seruant, as we shall sée. Yet this was a detestable malice, that they go about to destroy Daniel vnder this pretēce. For though they did not worshyp the God of Israel, yet did they know that the minde of the Prophet was right and good: and also they had proued by experience the power of that GOD which was vnknowne vnto them. They dyd not cōdemne Daniel therefore in that conscience, neither yet were they able to finde fault with that Religiō which he vsed. Wher∣fore I say that they were so caryed by the hatred of the per∣son vnto this cruelty, that they set them selues against God. For they could not be ignoraunt of this, that God must be worshypped. They them selues worshypped vnknowne Gods, and they durst not condemne the worship of the God of Israel. We sée therefore how the deuill bewitcheth them that they durst lay this crime agaynst the holy Prophet.

Howbeit, it is vnknowen what occasion they abused to this their wicked purpose. Some suppose that this was done because Darius could not well beare the glory of hys sonne in law. For where he was old, and the other was of a florishyng age, he thought hym selfe contemned. Some thinke therefore that Darius him selfe was pricked with some secrete enuy, and that his nobles had therby an entry to deceaue this miserable old man ouer light of belief, and

so blynde his eyes. But this coniecture doth not seme vnto me of any great weight: neither yet do I much trauaile a∣bout this matter. For it may be that they would gratifie their kyng in y^e begynnyng of this new kingdome, and ther∣fore that they would decrée some new and straunge thyng: the which thyng we do sée often tymes to be done by such as do flatter kynges and princes. Wherefore this old man might be deceiued herein now when his Monarchy was so lately encreased. He ruled onely ouer the Medes before: now came the Chaldees, the Assiriās, and many other na∣tions vnder his Empire. Such an encrease of dominion might make him dronken with vaine glory: and the nobles thought that they had a plausible matter in hand to decrée diuine honours vnto their kyng. Me thinke this one cause may suffice. Wherfore I am not to much carefull to search any further: for I do take that which offereth it selfe and is most probable.

We sayd before that the nobles which layd snares for Daniel, were stricken with a maruelous ragyng madnes, when they durst publish this decrée vnto the kyng, which Daniel reciteth. For that was an intolerable sacrilege, that the kyng spoyled all the Gods of their honour: yet dyd he signe and subscribe the decrée, as foloweth, to the intent that he might hereby try the obediēce of his people, whom he lately brought into subiection by the helpe of his sonne in law. For there is no doubt but that he ment to hold vnder the Chaldees, who had bene Lordes vntill this presēt time. For we know how that pride of hart is engendred by pow∣er & authoritie. When as the Chaldees therfore did reigne before this tyme so farre and so wyde, it was hard to bryng them downe and to make them ready to all obedience: espe∣cially when they dyd sée them selues to be their seruauntes, whose equals they were before. For we know that they had often tymes encountered in battaile with the Medes. Although therfore they were now ouercome by the sword, yet were not their hartes conquered. Therfore would Da∣rius proue their obedience. This semeth to be the cause.

For hée doth not of set purpose prouoke the wrath of the Gods agaynst hym selfe, but whiles he regarded men, he for∣gate God & set hym selfe in the place of the Gods, as though he had authoritie to plucke downe the power of the heauēs to him selfe. This was an horrible sacrilege, as I haue sayd. But if any man could try the hartes of kynges, scarsely the hundreth man of thē could be found which doth not after y^e same sort despise all diuine power. For although they cōfesse them selues to reigne by the grace of God, yet will they be worshipped in Gods stead. And heare we sée how easily flat∣terers can persuade princes any thyng that may seme to set out their honors and maiesties.

The Prayer.

GRaunt almighty God, that as thou hast gouerned thy seruaunt Daniel when honours were offered a∣boundantly, and when he was set vp in most high digni∣ty, that he yet alwayes continued in integrity and lyued innocently, where all liberty was geuen vnto all euill: graund we beseech thee, that we may learne to reteyne our selues in that meane state whereunto thou doest re∣strayne vs: and that we being contēt with our pouerty, may the rather endeuour our selues to behaue our selues innocently, both towardes thee and towardes men with whom we haue to do, that so thy name may be glorified in vs, and we beyng defended by thy pro∣tection, may go forward agaynst the malice of men: and howsoeuer Sathan do assaulte vs, and the wicked lay snares and like raging beastes rise vp agaynst vs, that yet we may remaine safe vnder thy defence: yea and though we should suffer an hundreth deathes, that we may learne to lyue and to die vnto thee, that thy name may be glorified in vs through Iesus Christ our Lord Amen.

8 Now O king, confirme the decree and seale

the writing that it be not chaunged, according to the law of the Medes and Persians, which alte∣reth not.

9 Wherefore kyng Darius sealed the writing and the decree.

Hereby (as I haue sayd) it is most manifest how prone the myndes of Princes are to be deluded, when they thinke that their authority should be encreased and their honour augmented. For the king doth make no long disputation wyth his noble men, but signeth the decrée: because he sup∣poseth that this shalbe profitable for hym and his successors, if he might haue the Chaldees so obedient vnto hym that they would be ready rather to deny all their Gods, then to refuse any thing that he commaundeth.

Which shall not be chaunged, say they: that is to say, let the decrée be immoueable, after the manner of the Medes and the Persians, which altereth not. In that he ioyneth the Medes wyth the Persians, hereby it appeareth (as we haue sayd) that Cyrus and Darius did raigne ioyntly together. For whereas the greater dignity and honour was graunted vn∣to Darius as long as he liued, yet the power remained with Cyrus, and without doubt, his children were the heyres of both those kingdomes, and of the Monarchy of the East, vntill they beganne to fall out betwixt themselues. And whereas they do alledge that the law of the Medes and the Persians is immutable, this doubtles is commendable in the lawes, that their authority should be inuiolable: and also that they should haue their force and obtayne their effect, for the which they were made. For where the lawes are euer chaunged and altered, many men must néedes be iniuried: for no priuate mans right can be stable and sure but where the law is continually one. Agayne, where it is permitted to make lawes & to take away lawes, there in the stead of e∣quity succéedeth tyranny: lust for law. For they which haue

this authority, beyng corrupt by money wyll now pronoūce one law now an other. So shall there be no equity where there is such liberty to alter lawes at will. Howbeit thys must of necessity be warely cōsidered: first that kinges make no law nor proclamation without great aduise and long de∣liberation: secondly they must take héede vnto them selues, that they be not circumuented and deceaued by craft and cunning fetches, as it cōmeth many tymes to passe. Where∣fore constancy is commendable and prayse worthy in kings and Princes, so that wisdome and iustice do go before. But straight way we shall sée how foolishly kynges would haue the name of constancy and by their pride peruert all equity.

10 Now when Daniel vnderstoode that he had sealed the writing, he went into hys house, and hys window beyng open in his chamber toward Ierusalem, he kneled vpon his knees three times a day and prayed and praysed God as he did be∣fore tyme.

Now Daniel declareth that he was endued with the strength of the spirit of God that he might offer hys life vn∣to God as a sacrifice: because he knew that there was no hope of pardon left hym if he had bene found to haue viola∣ted the kinges cōmaundement. He knew also that the king hymselfe should not be frée, although he would pardon him, euen as it came to passe afterward. Seing then that death was before the Prophetes eyes, he had rather go vnto it wil∣lingly, then cease from his duty in religion. We must note that here is nothing spoken of the inward worshipping of God, but of the outward profession. If Daniel had bene for∣bidden to pray, this fortitude might séeme to be necessary wherewith he was endued: but now many may thinke that he was in ieoperdy without any great cause, whē he dyd set himself forth to death, whereas he was onely restrayned frō

the outward profession.

But because Daniel doth not here declare his owne ver∣tue, but the spirit speaketh by his mouth, we must marke that this boldnes of minde pleased God in the holy Prophet: and his deliuerance doth declare how greatly his Godly fact was allowed, in that he had rather to renoūce his owne life then to chaunge any thing of his vsuall custome in seruing of God. We do know that this is the chiefe sacrifice which God requireth, euen to pray vnto God. For we do testify thereby, that he is the author and geuer of all good thinges vnto vs: and agayne we do geue a testimony of our fayth whiles we flie vnto hym, and cast all our cares into hys bo∣some, and do offer vnto hym our requestes and desires. Se∣ing therefore that prayer hath the chiefe office in the wor∣ship and seruice of God, doubtles it was of no small impor∣tance, that y^e king forbad y^t any man should pray vnto God: for this was a manifest & ouer grosse deniall of religion. And hereby do we gather agayne how blinde the pride of thys kyng was, whiles he could subscribe vnto their wicked and filthy decrée: againe how greatly the nobles raged, who that they might destroy Daniel, went about as much as in them lay, to destroy all religion and to plucke downe God from heauen. For what remayneth, when men thinke that they can want the helpe of God, and so haue no care of God at all? We know that vnlesse God do strengthen vs euery moment wyth hys power, we are easily brought to nought. When the king then did forbid all manner of prayer for a whole moneth, this was (as I haue sayd) to require of euery man to deny God. Therefore Daniel could not obey the de∣crée without great iniury vnto God and falling from religi∣on, because this prayer is the chiefe sacrifice that God requi∣reth. Wherefore it is no meruaile though Daniel did boldly stand against thys cursed decrée. And concerning hys pro∣fession, it was necessary that he should testify before mē, that he did stand stedfastly in the worship of God. For if he had chaunged any thing of hys vsuall order, it had bene after a

sort a deniall of his religion. He had not publikely pronoun∣ced that he contemned God for Darius pleasure: but the very chaunge had bene a signe of a traiterous defection and faythles falling from God. But we know that God doth not onely require the fayth of the hart and the inward affection, but also the testimony and profession of our religion. Wher∣fore it was his duty, vnlesse he would haue bene a shamefull apostata, to continue in that holy custome which he had v∣sed. For he was wont to pray vnto God with his windowes open. Therefore kept he his order lest any man should ob∣iect against hym that he had cast away the worship of God for a time to gratify an earthly king.

And would to God that this doctrine were now grauen so in the hartes of all men, as were conuenient. But this ex∣ample of the Prophet is derided of many, not opēly I graūt, but so that it may easily appeare that the Prophet séemeth vnto them ouer simple and rash, which offered himselfe to daunger in vayne & without necessity. For they do so sepa∣rate fayth from the profession thereof, that they thinke they can remayne vpright, although it be hidden and buried, and although they fal from the pure and sincere cōfession of their faith an hundreth tymes for the auoiding of persecution. Let vs consider therefore that we ought not onely to offer vn∣to God the sacrifice of prayer in our hartes: but also that an outward and frée profession is required, that it may ap∣peare at the least that we are the true worshippers of God. Yet do I not say y^t we ought to publish euery where what∣soeuer we thinke, so that we should straightwayes be caryed vnto death by the enemies of God and of the Gospell. But I say that these twayne are ioyned together, fayth and the profession of fayth, so that they can in no wise be separate.

Now, the profession is after two sortes. For eyther we do testify playnely and openly that which is in our mynde: or els so farre as is necessary, we kéepe vs in the worship of God, and geue no signe of wicked & faithles dissimulation, as though we should cast away the care of religion. As con∣cerning

the first, it is not necessary alwayes and at al times to professe our fayth: but the second must alway be obser∣ued. For it shall neuer be lawfull for vs to dissemble or to fayne any apostasy or falling from religion.

Wherfore Daniel although he did not call together the Chaldees with sound of trumpet so oft as hée would pray, but made his prayers and supplications in the chamber as he was wont: yet did he not dissemble as though he had for∣gotten his religion, when he séeth that his faith is tryed and that he is proued whether he will remaine cōstantly therin or no. For he playnely expresseth, that he came home after that he dyd know that the decrée was signed. Doubtles if he had bene called vnto that consultation, he would not there haue holden his peace. But the residue of the nobles dyd craftely shut hym forth that he could not be at it: and they thought that the remedy should be to late or none at all, like as he hym selfe dyd thinke that he should dye. Wherfore if he had bene called to the coūsell by the kyng, he would there haue done his duty and would boldly haue treated vppon it. But because the decrée was now signed, and he could not admonish the kyng, he went into his house. This is to be no∣ted that we may know that the kynges counsellers can not be excused by any meanes, which of purpose absent them selues from consultations when they sée that they can not speake their mindes without some daunger, and thinke that they haue done enough towardes God, so that they gyue no voyce but kéepe silence. Howbeit this faynt stomake can not be excused by any meanes. And Daniels example assuredly can not serue thē: because (as we haue sayd) he was shut out by the craft and malice of the nobles, that he could not come in place to admonish the kyng in tyme as he was wont.

Now he sayth, that the wyndowes were open toward Ieru∣salem. And it may be demaunded whether it were necessary for Daniel to open the windowes? for some man may obiect that he did this of some grosse opinion. For if God do fill the heauen and the earth, what neded he to open the wyndowes

towards Ierusalem? But there is no doubt but that the pro∣phet dyd thus styrre vp him selfe to more feruent prayer by this helpe and meanes. He prayed then for the deliueraunce of the people: and when he looked towardes Ierusalem, that sight was as a spurre wherby his mynde might be the more inflamed. The Prophet dyd not then open the wyndowes in respect of God, as though he should more easily be heard if there were an opē way through the ayre betwixt his house and Iudea, but he rather regarded hym selfe and dyd helpe his owne infirmitie. Now if the holy Prophet dyd stand nede of this ayde who was so diligent in prayer, we must consider that our slouthfull infirmitie standeth nede of ma∣ny moe helpes at this day. Let vs learne therfore when we do féele our selues to be ouer slouthfull & colde vnto prayer, that we must gather all helpes and aydes which may way∣ken our diligence and may redresse our slouth which we do féele in our selues. This then was the purpose of the Pro∣phet when he opened his windowes towardes Ierusalem.

Agayne, by this signe he would signifie to him selfe and to his familie, that be doth continue in the fayth and hope of the redemption promised. When he prayed vnto God, he had Ierusalem as it were in hys sight, not that his eyes could sée so farre: but he turned his eyes towardes Ierusalē at that tyme, as though he should say that he was a straun∣ger among the Chaldees, although he was both rich and in great honor there and of great power. Thus would he haue it knowne to all men, that he dyd rest vpon the heritage pro∣mised, although for a tyme he was banished from thence. This was the second cause why he opened the wyndowes.

He sayd also, that he prayed three tymes a day. And this is to be marked: for vnlesse euery one of vs appoint our selues cer¦taine houres for prayer, we shal easily forget to pray. Wher∣fore Daniel, although he was diligent in pouryng forth his prayers, yet dyd he appoynt hym selfe this solemne or∣der, that he dyd fal downe before God thrise euery day.* 1.73 Like as when we rise in the mornyng, vnlesse we begyn with

prayer vnto God, it is a brutish dulnes: so also when we go to bed, when we take our repast, and so at other houres, as euery man findeth it most cōuenient for him selfe: for here∣in God geueth vs libertie: howbeit euery man must féele his infirmitie that he may séeke for remedy. For this cause then dyd Daniel pray thrise a day.

Here is added also a signe of his feruent prayer when it is sayd: That he fell downe vpon his knees: not that knéelyng is a necessary poynt of it selfe in prayer: but because we haue nede of spurres and prickes (as we haue sayd) knéelyng doth much profite. For first of all we are admonished that we can not stand before God but with humilitie and reue∣rence: agayne, hereby our mindes are better prepared to earnest prayer, and so this signe of worshyppyng is accepta∣ble vnto God. Wherfore it is not in vayne that Daniel sayth: that he dyd fall vppon his knees as oft as hee would pray vnto God.

Now, where he sayth: that hee prayed, and confessed or praysed God, this is diligently to be noted, because many do murmure agaynst God in their prayers. For although they pray for this or that earnestly, yet are they caried with such immoderate vehemency, that they murmure agaynst God as I haue said) in their prayers, vnlesse God straight wayes graunt their requestes. This is the cause why Daniel ioy∣neth prayses or thankesgeuyng with prayer, euen as Paul also doth exhort vs to both twaine:* 1.74 Let your prayers (sayth he) be knowen vnto God with thankesgeuyng. As though he should say, that we cā not make prayers and petitions before God aright, vnlesse we blesse his holy name, although he do not geue vs straight wayes our requestes. And the circumstance is to be noted in Daniel. He had bene an exile a long tyme, and had bene tossed with many and greuous stormes: yet doth he celebrate the prayses of God. Which of vs can be so armed with pacience that he will prayse God if he be vexed with great griefes and troubles but thrée or foure yeares? Yea scarce one day passeth ouer wherin our desires do not so

boyle y^t some murmuring breaketh forth agaynst God. Se∣yng Daniel then could perseuere in praysing God whereas he was yet oppressed with so many griefes, sorowes, & di∣stresses: this was a notable signe of inuincible patience. And without doubt hee signifieth a continuall action where he putteth that pronowne demonstratiue [dena] which is referred to hys ordinary vsage, as hee dyd before of old tyme. When he noteth the tyme, he noteth (as I haue sayd) a con∣tinuance, so that he vsed not to pray once or twise, but conti∣nually euery day he exercised him self in this godly exercise.

11 Then these men assembled and found Daniel praying and making supplication vnto his God.

Here do the nobles of Darius bewray their craft, whiles they do watch Daniel and that with mutuall cōspiracy. For they had none other cause that moued them to make that decrée, but to draw Daniel vnto death. Therfore they as∣semble them selues together and finde Daniel praying and makyng supplication before his God. If Daniel had prayed priuely, he had not bene in daunger of those traynes: but he dyd not doubt to offer hym selfe vnto death: for hee knew to what ende the decrée was made, and he knew that the no∣bles would come. We sée therfore how he went willyngly to death, and that for none other cause but that he might re∣teine the true worshyp of God euen in outward profession. Let them go now which will cloke their treason, whyles they pretend that men may not rashly cast them selues into daunger: and that, seyng wicked men lye in wayte for them on euery side, they are ware therfore that they do not vn∣aduisedly cast their lyues away. For Daniel by their rea∣son were to be blamed of to much simplicitie and foolishnes, because he went into knowne daunger wittingly and wil∣lingly. Howbeit (as we haue sayd) he could not haue esca∣ped this daunger but he should after a sort haue fallen from God. For straight way they would haue cast him in the

téeth: Wherfore doest thou leaue of from thy wōted maner? why shuttest thou the wyndowes? why darest thou not boldly pray to thy GOD? It appeareth euidently that thou doest more esteme the kyng then the reuerence and feare of God. Therfore Daniel because the honour of God should so haue bene diminished, offereth him selfe as a sacrifice vn∣to death willingly, as we haue sayd.

We are taught also by this exāple, that there be traynes prepared for the children of God continually, how circum∣spectly and modestly soeuer they behaue and order them sel∣ues. But they must behaue them selues so wisely, that in the meane season they be not ouer crafty or to much carefull: that is, that they do not so much prouide for their securi∣tie, that in the meane season they forget what God requi∣reth, and how precious his owne name is to him, and how necessary the confession of fayth is in place and time.

12 So they came and spake vnto the kyng con∣cerning the kinges decree: Hast thou not sealed the decree that euery man that shal make request to any God or man within thirty dayes, saue to thee, O king, shalbe cast into the denne of Lyōs? The king aunswered and sayd: the thing is true accordyng to the law of the Medes and Persiās that altereth not.

Now the nobles of Darius do come as conquerous vnto the kyng: but they come vnto him craftely. For they do not straight way make mention of Daniel, who the knew was beloued of the king: but they begin to repete agayne that which they had spoken, that the decrée can not be chaunged because the law of the Medes and Persians is inuiolable and can not be altered. Wherfore they ratifie this decrée agayne as much as in thē lyeth, that the kyng should not afterward be at libertie to chaūge it, or be bold to call backe that which

he had cōmaunded. Wherfore this craft is to be noted, how cunningly they compasse the kyng, and snare him that he should haue no libertie to call backe his word. They come therfore and treate of the kinges decrée. They speake neuer a word of Daniel, but begin to talke of the kings decrée, that they may haue yet more sure hold of the kyng. It foloweth: That the king aunswered: the thyng is true.

Here do we sée, how much kynges set by the prayse of constancy: but they do not discerne betwixt constancy and obstinacy. For kinges ought so to stand to their decrées, that yet they should not be ashamed to retract and call backe that thyng which they haue vnaduisedly published. If any thing therefore do escape them without aduisement, wisedome and iustice doth require this, that they should correct their errour. But when as all regarde of iustice set apart, they will haue all things to remaine inuiolable whatsoeuer they haue vnwisely decréed, this is extreme foolishnes, and they ought not in such case to pretend constancy, for it is a proud obstinacy, as we haue sayd.

¶ The Prayer.

GRaunt almighty God, seing thou hast purchased vs by the precious bloud of thine owne sonne that we should not be in our owne power, but that we should be geuen wholy vnto thy faythfull seruice: that we may study and endeuour our selues to consecrate our selues wholy vnto thee, and to offer our selues in body and soule so vnto thy seruice, that we may be ready rather to suffer an hundreth deathes thē to fayle from the true and pure worship of thy maiesty: and especially that we may so exercise our selues in prayer, that we may flye vnto thee euery moment, and yelde vp our selues vnto thy fatherly care, that thou mayst gouerne vs by thy spi∣rite, defend vs and strengthen vs vnto the end, whiles that we be gathered into that heauenly kyngdome

which thy onely begotten sonne hath purchased wyth hys bloud. Amen.

We beganne to declare the false accusation of Daniel wherewith he was accused vnto king Darius. The nobles of the kingdome (as I haue sayd) came craftely vnto y^e king. For if they had begonne wih Daniel, the king might haue broken of their communication: but they speake of y^e kinges decrées: they declare what daunger may come vnlesse all the kinges proceedinges be obeyed: and by this subtilty we per∣ceaue that they obtayned their purpose. For the king confir∣meth that which they had spokē: to wit, that it was not law∣full to disanull any thing which was published in the kinges name. For kinges flatter themselues in their dignity, and whatsoeuer pleaseth them, they will haue it to be coūted for an heauenly oracle. That decree was wicked and detesta∣ble wherein Darius did forbid any thing to be asked of God: yet will hee haue this to remayne stable lest his maiestie should decay amongest his subiectes. In the meane season he doth not consider what may folow thereof. Wherefore we are taught by this example that there is no vertue so rare in kynges as modesty: and yet that no vertue is more necessa∣ry. For the more authority that they haue, the more it be∣commeth them to take héede that they folow not their owne lust and pride, neither that they thinke it lawfull whatsoe∣uer it pleaseth them to decrée.

13 Then aūswered they and sayd vnto the king: this Daniel which is of the children of the capti∣uity of Iudah, regardeth not thee O king, nor the decree that thou hast sealed, but maketh hys petition three tymes a day.

Now whē these false accusers do sée that the kyng is not at liberty to defend Daniels cause, they open more plainely that which they kept close before. For if they had begonne

at Daniel, their accusation might straight way either haue bene reproued or aunswered. But after that thys sentence was gotten out of the kinges mouth, that the word should stand stable, that the kinges decrees according to the law of the Persians and Medes should haue theyr force, whē thys is done, then come they to the person himselfe. Daniel (say they) who is one of the captiues of Iuda, doth not care for thee, nor for the law that thou hast made. When they say that Da∣niel is one of the captiues of Iuda, there is no doubt but that they do it in despite, thereby to amplify the crime. For if any of the Chaldees durst haue despised the kinges decrée, hys rash boldnes could not haue bene excused. But now whē Daniel, who was of late a seruaunt and a captiue amongest the Chaldees, dare despise the kynges commaundement, who by right of armes and cōquest was Lord ouer all Chal∣dea, that séemeth to be more intolerable. It is therfore as if they should say: thys felow was of late a captiue vnto thy seruauntes: thou art now the Lord ouer these countreyes, and the Lordes vnto whom he was subiect are now vnder thy bōdage because thou art a conqueror ouer them: and sée, thys captiue, thys straunger, thys aliant, thys slaue by con∣dition sheweth hys pride agaynst thée. We sée then how they laboured to stirre vp y^e kynges mynde by thys circumstance, when they say that he is one of the captiues.

Now, their oration is not simple, but they labour by all meanes to stirre the king and kindle his wrath against Da∣niel: He regarded not thee O king: that is to say, he did not re∣gard who thou wast, & so thy maiesty was despised of him: Nor the decree which thou hast sealed. Thys is an other am∣plification. Therefore Daniel did neither regard thee nor thy law: and wilt thou suffer thys? At the length they re∣hearse the very fact, that is, that he prayeth thrise euery day. Thys had bene the simple and playne declaratiō of the mat∣ter: Daniel did not obey thy commaundemēt, for he prayed vnto his God. But (as I haue sayd) they amplify the crime whiles they accuse hym of pride, & contempt, and stubberne

obstinacy. We sée then by what crafty fetches Daniel was oppressed by his aduersaries.

14 When the kyng heard these wordes, he was sore displeased wyth hymselfe, and set hys hart on Daniel to deliuer hym, and he laboured til the sunne went downe to deliuer him.

15 Then these men assembled vnto the king and sayd vnto the king: vnderstand O king, that the law of the Medes and Persians is, that no de∣cree nor statute which the kyng confirmeth, may be altered.

Daniel doth rehearse first, that the king was troubled when he knew the malice of his nobles, which before he knew not. For he did not consider what their purpose was, or what they went about. Now he séeth that he is deceaued and intāgled: therfore is he troubled. Hereby we are taught agayne, how much kinges ought to take héede of wicked counsayle: because they are set about on euery side by wic∣ked men, who purpose no other thing thē eyther to get gaine by false accusations, or els to oppresse sometymes their ene∣myes, sometime those of whom they looke for some pray, and sometyme to fauour wicked causes. Seyng then that kings are compassed about with so many traines, they must be so much the more diligent to take héede of their subtilties. For in the end they know that they are deceaued, whē now there is no remedy: partly because they feare their owne estate, & partly because they haue such regard to their honor and cre∣dit, and had rather offend GOD then that men should note them of any lightnes or vnconstancy.

Because therefore that kynges haue such regard to their honor, it commeth thus to passe that they will go forward with thinges euill begonne, although their owne conscience reproue them: and although equitie and iustice stand neuer

so cleare before their eyes, yet this can not be a bridle strong enough when ambition doth cary them a contrary way, and they cā not abide their name to be any whit impared before men. Such an example is set forth here vnto vs in Darius. For first it is sayd, that he was heauy when he heard the mat∣ter, and that he was carefull vnto the setting of the Sunne, how he might deliuer Daniel from death He was desirous of thys in déede, if his honor and estimation might haue stand safe & sound, and also if the nobles had bene pleased. But whereas of the one side he feared daunger lest the conspiracy of the Princes might bréede some trouble, and of the other side he was moued wyth a foolish shamefastnes, because he could not abide the reproch of inconstancy which he feared: this is the cause that he being ouercome, did obey the lustes of the wic∣ked. Although then he laboured vntill the going downe of the Sunne to deliuer Daniel: yet that peruerse shame∣fastnes which I haue spokē of, and the feare of daunger pre∣uailed. For whensoeuer we do not rest vpon the helpe of God, we must of necessity alwayes wauer, although other∣wise we be well affected and disposed.

Thus Pilate would haue deliuered Christ, but he was a∣frayd of the threatnings of the people whē they pronounced that Cesar would be offended.* 1.75 And it is no meruaile though there be such wauering where there is no beliefe nor resting vpon God: For faith onely is the stable and sure stay, wher∣upon whē we rest we may do our office without feare, and may ouercome all terrors. But where fayth fayleth, doubt∣full wauering carieth vs to & fro. And hereof cōmeth it that Darius feareth the conspiracy of his nobles, and geueth vp innocent Daniel to their cruelty. There was also in him a shamefastnes which I haue spoken of, y^t he would not séeme vnaduised or vnconstāt which should sodainly call backe his decrée, seyng that it was a law amongest the Medes and the Persians, that that which procéeded from the king myght not be repealed. And Daniel speaketh furthermore of this, saying: that those men gathered themselues together, when they

sée that the kyng waxeth doubtfull and is ready, to chaunge his purpose: they rage and are ready, as it were, to fight with him.

Wheras they are named to haue assembled themselues, it was to this purpose, to make king Darius afrayd. Know thou O king, say they. He knew it well enough, neyther do they teach hym a thing vnknowne: but they propound this as a threatning. What? doest thou not sée that the kynges name shalbe of no authority hereafter, if this man shall vio∣late thy commaundement vnpunished? Wilt thou suffer thy selfe so to be mocked? To conclude, they signifie that he shal not be king, except he reuenge the iniury done against hym by Daniel, which had despised the kinges commaundement. Know thou therfore, O king, that to the Medes and the Persiās. He was y^e king of y^e Medes: but it is as much as to say, what a rumor will be spred throughout all thy coastes? For thou knowest that this hath bene hetherto amongest the Medes and Persians, that the king should not chaunge his statutes. If thou then shew such an example, wyll not all thy subiectes straight way rise agaynst thee? shalt not thou be contemned of them? We sée then how the Princes rage against theyr kyng, and do feare hym from the chaunging of his counsell. And they do ioyne the decrée to the statute that the king had established, to the entent that they may moue him the more, that he should not suffer that to be contemned, that he had decréed and agayne established.

16 Then the king commaunded, & they brought Daniel and cast him into the dēne of the Lyons. Now the kyng spake and sayd vnto Daniel: thy God whom thou alway worshippest, euen he wil deliuer thee.

The king (as I haue sayd) beyng affrayd by the threat∣nyng and manacing of his nobles, doth appoint Daniel to die. And hereby we gather that the kinges themselues haue

that reward which their pride deserueth, when they are cō∣pelled to obey like slaues vnto their flatterers. How was Darius deceaued by the craft of the Princes, euen because he supposed, that his Empire should be now established, if he could thus trye the obedience of all men, that no man should pray to any God for a whole moneth long? Therfore he thought, that he should be both aboue God and man, if he had tryed such an obedience in all his subiectes. Now we sée how Princes do stubbernly rise agaynst God, when they dare threaten death, except men be obeyed.

We sée then when kinges do extoll them selues ouer much, they set them selues forth to open shame: in so much that they be the slaues of their seruauntes. And this is ouer common in earthly princes. They which get great authori∣tie and fauour at their handes, do flatter them in all things, and they worship thē as Gods. There is no kinde of flattery which they do not inuēt to bring thēselues into fauour. But in the meane season what libertie is there in those Idoles? For they are suffred to do nothing: no, they can not be fami∣liare euen with their best and most faithful frendes, whiles they are obserued and watched of their kepers. To conclude, if they be compared with those miserable persons which are kept in most strayte prison, there is none shut vp in so déepe a dongeon, although he haue thrée or foure kepers, which hath not more libertie then these kynges. But (as I haue sayd) this is the most iust iudgement and vengeance of God. For seyng they can not conteine them selues in the or∣der & degrée of men, but will pearce euen aboue the cloudes, and be equall with God, it is necessary that they be made a mocking stocke. Hereof it commeth that they are seruaunts to their seruauntes, and dare speake nothing fréely, neither haue they any man their frende, neither dare they call this or that man vnto them, nor graunt vnto this man or that man what they would. Thus they rule therfore as ser∣uauntes in earthly kingdomes, because they remember not that they are of the nomber of mortall men.

This came vpon king Darius because he called Daniel, and by his commaundement was he cast into the denne of Lyons: and his nobles do compell him to this wicked fact, and he obeyeth them agaynst his will. But the cause hereof is to be noted, that whiles he forgot that he was a mortall man, and would extorte from God his dominion, as though he would plucke him downe from heauen. For if God be in heauen, he must be prayed vnto. But Darius did forbid that any man should be so bold as to pray: and this was to make God of no power, as much as lay in him. But now is he compelled to obey euen his subiectes, although they exercise agaynst him despitefull tyranny.

Now Daniel addeth, that the kyng spake thus to him: Thy God whom thou seruest, or whom thou worshippest, hee will deliuer thee: This may be read as it were a wish or de∣sire, and there is no doubt but Darius did so wish and desire: but it may be taken also in this sense: thy God whom thou worshyppest will deliuer thée. As though he should say: I haue no power now of my owne selfe: I am herein caryed away as with a raging tempest: my nobles compell me a∣gaynst my will to this wicked fact. Now therfore I resigne thée & thy life into Gods hand, because it is not in my power to deliuer thée: as though he would now make his crime the lesse by this excuse, because he leaueth it in Gods power to to preserue Daniel. This reason moueth some mē to prayse the godlynes of the kyng. But as I graunt his pitie and hu∣manitie to be shewed by these wordes: so is it plaine that there was not one crumme of godlynes in him when he would thus adorne him selfe with that which he robbeth from God. For superstitious men although they do not feare God aright, yet are they kept in some secrete feare of his maiestie: but this man would haue brought to nothing all diuine power. What godlynes call you this? Wher∣fore pitie or compassion may be praysed in Darius, but his cursed pride can by no meanes be excused.

Agayne, why did he shew such humanitie toward Da∣niel?

Because he had proued him to be a faithfull seruaunt. Wherfore this was a priuate loue which moued him to mercy. He would not haue shewed him selfe so fauorable to∣wardes others. If an hundreth or a thousand Iewes had bene accused before him, he would haue condēned them all with∣out any care, because they had not obeyed this decrée. Ther∣fore in that point he would haue shewed him selfe proude, stubborne, wicked, and cruell. But he spared Daniel for his owne priuate commoditie: agayne, because he had receaued him to his fauour. But how soeuer his humanity is praised, there appeareth no signe of godlynes in hym. Yet he sayth, Thy God whom thou doest worshyp, he will deliuer thee, euen be∣cause he had knowne before how Daniel had prophecyed of the destruction of the Monarchy of the Chaldees. Hereby he is cōuinced that the God of Israel doth both know all things before, and also that all thinges are at his appointement. But in the meane season neither doth he worshyp him nei∣ther suffer him to be worshipped of others: for he had robbed God of his authoritie as much as in him lay. Although then he do attribute here vnto God the power to deliuer, yet doth he it not from the bottome of his hart: and though he should so do, his wickednes is so much the worse when he depri∣ueth him of his authoritie whom he perceaueth to be the true and onely God and of most high power, and yet beyng but earth and ashes dare set him selfe vp in his place.

17 And a stone was brought and layd vppon the mouth of the denne, and the king sealed it with his owne signet and with the signet of his prin∣ces, that the purpose might not be chaunged con∣cerning Daniel.

There is no doubt but this was done by the counsell of God, that y^e nobles should seale the stone with their signets, wherby the mouth of the denne was shut, to the intent that the miracle should be the more manifest. For when on the

next day the king came, the seales were whole, that is, the signets did remaine perfect. Hereby it appeareth that the seruaunt of God was saued, not by mans cunning, but by the helpe and power of God. In the meane season we sée how boldely the nobles compelled the king to all their purposes. For he might seme to haue done more then enough, when he deliuered vnto them a faithfull man that was deare vnto him, and whē he commaunded him to be cast into the denne of Lyons: yet they be not content with this tractablenes of the king that is so easily entreated, but they do force one thing further, that is, that the mouth of the denne should be shut: then do they all seale the stone, lest any man should take Daniel away.

We sée then when libertie is once taken away, there is no end: especially when any man is made a seruaunt or slaue by his owne fault, or hath geuen him selfe vp to the will of wicked men. For at the first so great a bondage shall not preuaile, that he which semeth to be frée, should be cōpel∣led to do this or that, or what soeuer is commaunded: but when he hath once geuen him selfe to bondage and slauery (as I haue sayd euen now) he is compelled to sinne agayne and agayne, and without end and measure. For example: if any man haue declined and fallen from his dutie either by y^e feare of man or by flattery, or any other corrupt affection, he will agrée to this thing or that, when he shall not be onely entreated but by importunitie compelled: but when he hath once altogether abandoned his libertie (as I haue sayd) he shall be cōpelled euen to admitte most shamefull thinges at euery mans pleasure. Let a man be a pastor or preacher in the Church, let him once decline of the one side or the o∣ther through ambition or the like vice: he that hath brought hym so farre, will come to him the secōd tyme and say: what? darest thou deny me this? haue not I obteined of thée yester∣day and the other day this and that? So shall he be cōpelled the second time to trespasse for his fauour to whom he hath bound him selfe, and the third time shall he be compelled to

do so and to the end, yea without end.

So also princes which are not onely frée but rule ouer other, if they suffer them selues to be ouercome with an euil conscience, they geue away from them selues all authoritie and are drawen euery way as pleaseth their subiectes. Ther¦fore this example is set before vs in kyng Darius, who af∣ter that he had appointed Daniel to vniust punishment, he addeth this also: that the denne might be shut: and also, that the stone might be sealed. And to what end? forsooth, that the decree might not be chaunged, that is, that he might not be bold to attempt any thing about Daniel. We sée therefore what great ignominy and shame the kyng bringeth him selfe vn∣to, for that his nobles do first take from him all credite, as though they did deny that they would beleue him although he commaunded Daniel to be cast into the denne of Lyons, but did require an assuraunce, that he should not take him away: neither would they suffer any thing to be attempted of him in that point. We sée therfore how shamefully they discredit their king. Againe we sée how they chalenge autho∣ritie ouer him, that he should not take vpon him to lift vp the stone which was sealed, vnlesse he would be counted a false man, as one that breaketh publicke decrées and viola∣teth publicke recordes, and hath no truth in him.

This place therfore doth admonish vs that we geue not vp our selues to the lustes of men and vnto seruile bondage. Let euery mā serue his neighbours as much as charitie bin∣deth him and as their necessitie requireth. But in the meane season let no man by corrupt conscience be turned this way or that way: for when he ceaseth to be at libertie, hee shalbe compelled to beare all maner of shame and ignominy, & to obey most filthy commaundements: like as we sée it come to passe in baudes and other wicked persons which serue the lustes and couetousnes of their princes, or their ambitiō and cruelty. For when they are brought once into bondage, they are most miserable slaues, neither can they auoyde extreme vilanyes, but they must serue with shame, and prouoke both

God and man a hundreth times agaynst them.

18 Then the kyng went into his palace, and re∣mained fasting, neither were the instrumentes of musike brought before him, and his sleepe went from him.

Here Daniel declareth the ouer late repentaunce of the king: because although he was in great mournyng, yet he did not correct his fault. And this commeth to passe in many which are not altogether hardened in the contempt of God and wickednes, but are drawen thereunto by others: who though they be sory for their faultes, yet go they forth in thē. Would to God there were more rare examples of this kind of sinne: but we sée it euery where before our eyes.

Wherefore Darius is set forth here vnto vs as one in a meane state betwixt the wicked reprobates, and the vpright and constant worshippers of God. The wicked doubt not to prouoke God against them, and they are dissolute in their lustes and concupiscence, casting of all shame and feare. But they that are gouerned by the feare of God, although they suffer great battayles with the flesh, yet do they bridle them∣selues and restrayne their wicked lustes. There be other of a meane state (as I haue sayd) which are not yet hardened in their malice, neither do delite in their corruptions: yet do they folow thē still as though they were bound with cordes. Of this sort was Darius. For where he ought constantly to haue reproued the false accusation of the nobles, and should boldly haue withstand them, and rebuked them that they so abused hys gentlenes: when he saw himselfe entangled by them, he was so farre from so doing, that he rather obeyed their fury. In the meane tyme he mourneth in his palace, he abstayneth from meate and all delites. Thus he vttereth that this wickednes did not please hym, which yet he him∣selfe had taken vppon him do do.

We sée then, that it is not sufficient that our conscience

do bite vs and wring forth some sorow out of our harts whē we do sinne: but we must go farther, so that this sorow may bring vs to repentaunce, as Paul teacheth.* 1.76 But Darius did sticke as it were in the mire: when he mourned he laboured not to amēd the fault that he had cōmitted. He had the begin∣ning of repentaunce, & but onely the beginning. Wherfore we must endeuour our selues that he which is gilty in any fault, do stirre vp himselfe to repentaunce, & when he féeleth any pricke of sorow, let him quicken it, and geue hymselfe no truce nor rest vntill he haue forsaken his sinne. This is to be learned by this present example, where Daniel sayth that Darius mourned all that night.

19 Then the king arose early in the morning, & went in all hast vnto the denne of Lyons.

20 And when he came to the denne, he cryed wyth a lamemtable voyce vnto Daniel: and the kyng spake and sayd to Daniel: O Daniel the seruaūt of the lyuing God, is not thy God (whom thou alway seruest) able to deliuer thee from the Lyons?

Here the king beginneth to deale more boldly when he commeth to the denne. Before he was so afrayd that he gaue place to hys nobles, and forgetting his kingly maiesty, he yelded himselfe vnto them like a slaue: but now doth he not so feare their malice and wicked wordes. He commeth ther∣fore to the denne of the Lyons in the morning early before the Sunne did rise, and came in hast. Thus do we sée that he was stricken wyth a meruailous sorow, which ouercame all the former feare. He might yet haue feared his state if he had not forgottē that most terrible threatning: Thou canst not now enioy thine Empire vnlesse thou aduenge the con∣tempt of thy decrée. But (as I haue sayd) sorow ouercom∣meth that feare. And yet can we neither commend in hym

either godlynes or courage: for although he come to y^e denne and call vpon Daniel wyth a lamentable voyce, he is not yet angry wyth hys nobles, vntill that he sée the seruaunt of God safely preserued. Then doth he gather more courage, and yet continueth he in his infirmity and is, as it were in that meane degrée betwixt the wicked contemners and the constant worshippers of God, which do folow that which they know to be iust, with an vpright hart.

The Prayer.

GRaunt almighty God, seing that thou hast shewed vs by the example of thy seruaunt Daniel, with how great constācy we should perseuere in the pure worship of thy name: that we may grow vp to the true strength of minde, and that we may so geue our selues vnto thee, that wee do not turne this way or that way for mens pleasures, but that we may remayne in thy holy vocati∣on: and so ouercoming all perils, in the end we may come to the fruite of our victory, euen that blessed im∣mortality which is layd vp for vs in the heauē, through Iesus Christ our Lord. Amen.

The king came vnto the graue and sayth: Daniel, the ser∣uaunt of the liuing God, thy God whom thou alwayes worship∣pest, can he not deliuer thee? Darius nameth the God of Is∣rael, y^e liuing God. But if there be one liuing God, he shut∣eth out all the imagined and fayned Gods which men haue deuised by their owne brayne. For of necessity there can be but one Godhead: and this principle prophane mē also haue confessed. And though euery one do fall afterward after hys owne dreames, yet they all agrée in this, that there can not be many Gods. They diuide God, as it were into parts: but they can not deny this, that there is one onely God. Darius therefore when he geueth this title to the God of Israel, he confesseth all other Gods to be mere fantasies: but he doth not vnderstand this point (as I haue sayd) that prophane

do holde this principle, but yet vanish away afterward in their owne imaginations. Therefore this place doth not proue, as some thinke, that king Darius was truely cōuer∣ted, so that he receaued and embraced true piety and Godly∣nes. For he alway worshipped his Idoles: but he thought that this was sufficient, that he left the highest place for the God of Israel. But, as we know,* 1.77 God can suffer no compa∣nion, for he is zelous of his glory. It was a fond thyng ther∣fore, that Darius did acknowledge that God which Daniel did worship, to excell all other Gods. For where God raig∣neth, of necessity all Idols come to nought: as it is sayd also in the Psalme: God raigneth, let all the Gods of the nations fall. Therefore Darius had not so much profited that hee would geue himselfe to y^e true and onely God: albeit he was com∣pelled to geue the greatest honour to the God of Israell: yet in the meane season he alwayes stoode drowned in his owne superstitions wherunto he was accustomed.

Afterward he addeth: Thy God whom thou worshyppest al∣wayes, could not he deliuer thee from the Lyons? He speaketh here doubtfully, as vnbeleuers are wont to do, which seme to them selues to beleue, but they haue nothing stable nor sounde in their mindes. Prayer is naturall (that I might so speake:) that is, a certaine secret motion doth driue men na∣turally to fly vnto God: but because scarce the hundreth mā doth rest vpō the word of God, hereby it commeth that they call vpon God at aduenture. Therefore they will try whe∣ther God will helpe them or ayde their necessities: in the meane season (as I haue sayd) there is no sure persuasion in their hartes. Such was y^e affectiō of kyng Darius: Could not God deliuer thee, saith he? as though the power of God were to be doubted of. If he should haue sayd: hath God deliuered thée? this had bene tolerable. For God is not bounde by any law to deliuer his seruaūtes alway frō death, as it is well enough knowne: but that is in his hād whether he will do it or no. Therfore whē he leaueth his seruaūtes to y^e lust of the wicked, his power is not therfore diminished because it han∣geth

of his mere will whether he will deliuer them. But as concerning his power it ought in no wise to bee called into doubt. Therfore we sée that Darius was neuer truely con∣uerted: for he knew nothing distinctly of the true and onely God, but was taken with a blinde feare, whereby, whether he would or not, he was compelled to geue the chief honour vnto the God of Israel. But this was not a willyng confes∣sion, but rather forced.

21 Then said Daniel vnto the king: O king liue for euer.

22 My God hath sent his Angell and hath shut the Lyons mouthes that they haue not hurt me: for my iustice was found out before him, and vn∣to thee O kyng, I haue done no hurt.

Here Daniel aunswereth the kyng modestly and gent∣ly: and yet by hys commaundement hee was cast into the denne. Hee might worthely haue bene angry and haue chidden with hym, for that hee was so wickedly forsaken. For kyng Darius had tried him a faithfull seruaunt: he vsed his seruice profitably. When hee saw him to be oppressed with vniust sclaunders, he did not set him selfe so stoutely as he ought agaynst them: yea at the length he beyng ouercome with the threatnynges of hys nobles, commaunded Da∣niel to be cast into the denne. Therfore Daniel might (as I haue sayd) complained of the cruelty and vnfaythfulnes of the king. He doth not so, but dissembleth this iniury, be∣cause it was sufficient that the glory of God was made ma∣nifest by his deliueraunce. For the holy Prophet did séeke no other thyng: yea he prayeth for the kyng. And although he vse the common maner of speach, yet he speaketh with all his harte when he sayth: O king liue for euer, that is, God pro∣lōg thy life and blesse thee for euer. Many do lightely & vnad∣uisedly salute their kinges, and also their felowes after that sort: but there is no doubt but that Daniel wished with all

his hart both a long and a happy life vnto the kyng.

Afterward, sayth he: My God hath sent his angell and hath shut the mouthes of the Lyons. Here we sée playnly by Daniel that the office of helpyng is distributed to the angels, but yet so that the whole power remaineth with God. Therfore he sayth that he was deliuered by the hand and ministery of the angell: but he expresseth that the angell was the minister of his deliueraunce, not the author. Therfore, saith he, Jt is God which hath sent his angell. We haue sene before, that y^e Chal∣dees haue spokē some time confusedly when there was any mention made of God: for they referred it to many, & called them the holy Gods. But here Daniel doth ascribe to the onely God his whole and perfect glory: neither doth hee set forth a company of Gods, as the opinion hath bene alwayes amongest the heathen. Therfore he first setteth forth the vnitie of God, and afterward he addeth that the angels are ready to helpe his seruauntes: but yet they so do it as they were commaunded. So the whole prayse of all safetie doth belong to God alone: because the angels do not helpe whom they will, neither are they moued by their owne will, but onely obey Gods commaundement.

We must note that thing also which foloweth: That God dyd stop the mouthes of the Lyons. For the Prophet tea∣cheth by these wordes, that both Lyons and the most cruell beastes are in Gods power, & are ruled by his secret bridle, so that they do not rage nor do any harme but as God per∣mitteth. Let vs therfore know that cruell beastes are ther∣fore hurtfull vnto vs, because God would humble our pride. In the meane season let vs also know that there is no beast so cruell, which can hurt either with téeth or nayle, but as farre as God looseth the bridle. And this doctrine is very pro∣fitable to bee knowne: because we tremble at euery light daunger, yea at the noyse of the leafe that falleth. And be∣cause we must needes behold many daungers on euery side (for we are set about with an hūdreth deathes) we should be vexed with most miserable vnquietnes, if we had not this

before our eyes, that not onely our life is kept of God, but that there is nothing that may hurt vs, which he doth not direct after to his good will and pleasure.

And this must also be extended euen to the very deuils, reprobrates, and wicked persons. For we know that the de∣uill alwayes is diligent to destroy vs, and is like a roaryng Lyon.* 1.78 For hee runneth about and seketh for a pray which he may deuour, as Peter sayth in his first Epistle. We sée al∣so how all the wicked do imagine our destructiō euery mo∣ment, & how furiously they rage against vs. But God which can stop the mouthes of the Lyons, will also bridle the de∣uill and all the wicked, that they shall not in any wise hurt vs but by his permission. Yea experience doth teach vs that the deuill and all the wicked are repressed by his hand. For we should perish euery moment, but that God by his power turneth away innumerable daungers which hang ouer our heades. Let vs therfore know that it is by the singulare be∣nefite of God, that we remaine safe euen one day in so great rage and madnes of our enemyes.

Moreouer Daniel sayth, that the Lyons did him no hurt at all, because righteousnes before God was founde in him. By the which wordes he signifieth that he was therfore preser∣ued, because God would maintaine his glory and worshyp which he had commaūded by his law. Neither doth the Pro∣phet here proudly extoll his iustice, but rather sheweth that he was therefore deliuered, because God would testifie by a certaine and euident declaration that that worshyp was al∣lowed, for the which Daniel did fight euen vnto death. We sée therfore how Daniel referreth all thinges to the setting forth of the true worship of God. The summe is, that he was the patron of a holy and godly cause, and that he was ready to suffer death, not by any foolish imagination, or sud∣den motion, or confused zeale: but because hee was surely persuaded that he worshipped the liuing God. Therfore be∣cause he was the mainteiner of a holy and godly cause, hee sayth that he was preserued. This is the summe.

Hereby we may easily gather how foolish the Papistes are, which by this place & such like go about to set vp the iu∣stice & merites of workes. Daniel (say they) was preserued because iustice was founde in him before God: therfore God geueth to euery one according to the merites of his workes. But first we must marke y^e purpose of Daniel. For he doth not boast of his merites (as I haue sayd): but he would that y^e deliueraunce offered him frō heauen should be a witnes of the true and pure worship of God, that he might make king Darius ashamed, and that he might shew that all supersti∣tions are wicked, especially that he might admonish him of that sacrilegious decrée, wherby hee did arrogate vnto him selfe y^e highest dominion, so that he abolished as much as lay in him, the whole deitie. Therefore that the Prophet might admonish the kyng hereof, he saith that his cause was iust.

And that the solution may bee the more easie, we must note that there is a difference betwixt eternall saluation and speciall deliueraunces. God doth deliuer vs from eter∣nall death, and doth chuse vs vnto the hope of eternall life, not because hee findeth any righteousnes in vs, but because he hath chosen vs fréely: and therfore doth he make perfect in vs his worke without any respect of workes. Therefore for as much as belongeth to eternall saluation, there can be no respect of iustice, because when God will search vs, he shall finde nothing but cause of damnation. But as concernyng particulare deliueraunces, there God can looke on euery mans iustice: not that it is our owne: but whom he gouer∣neth with his spirite that they may obey his vocation, to thē also he reacheth forth his hand, and if they be in ieoperdy for that they study to obey him, he deliuereth thē. This is as if a mā should say, that God fauoreth good causes: but this per∣teineth nothing to merites. Therefore as concerning this place, the Papistes dote ouer childishly, which do thereby gather merites. For Daniel meaneth no other thyng but to maintaine the pure worship of the onely God: as though he should say, that God did not onely make a counte of him, but

that there was an other cause of his deliueraunce, that is, because God would shew in dede and by experience that his cause was iust.

He addeth: and also before thee O king I haue commited no wickednes. It is certayne that the Prophet did violate the kynges commaundement. Wherefore then doth he not wil∣lingly confesse this? yea why doth he affirme that he had not trespassed against the king? Verely because he had faithfully behaued himselfe and serued the king iustly and vprightly in all thinges, he might purge himselfe of the sclaunder wher∣with he was charged, that he had despised the kinges com∣maundement. For Daniel was not so bound vnto the kyng of the Persians, but that God might chalenge vnto himselfe that which can not be taken from him.

We know that earthly Empires are ordayned of God, but vnder this cōdition, y^t he should lose nothing of his right, but that hee alone should haue the preeminence aboue all o∣ther, and that all Maiestrates and rulers, and whatsoeuer is hygh in the world, should bee brought vnder and be sub∣iect to his glory. Because therefore Daniel might not obey the kinges decrée vnlesse he denyed God (as we haue séene before) he trespassed not againct the kyng when he went for∣ward constantly in that exercise of holynes whereunto hee had accustomed himselfe, that is, in praying vnto God thrise a day. And that this may be more euident, that sentence of Peter must be remembred: feare God, honour the king. These two are ioyned together, so that the one can not be separate from the other. Wherefore the feare of God must go before, that kinges may obtayne their authority. For if any man beginne at the reuerence of an earthly prince, setting God aside, he doth wickedly: for this were to peruert the whole order of nature. Therefore let God be feared first of all: thē let earthly Princes enioy their authority: yet in such sort that God be preferred aboue all (as I haue sayd). Daniel therefore doth defend himselfe by Gods right, that he had

committed no trespasse against the king, euen because he beyng compelled to obey the commaundement of God, des∣pised that which the king commaunded on the contrary. For earthly Princes depriue themselues of all authority when they rise vp against God, yea they are vnworthy to be coun∣ted amongest the company of men. We ought rather to spit in their faces, then to obey them when they deale so proud∣ly and stubbernly, that they will spoyle God of his right, and as it were occupy hys throne, as though they could plucke hym downe from heauen. This is the sense of this place.

23 Then was the kyng excedyng glad for hym, and commaunded that they should take Daniel out of the denne: so Daniel was brought out of the denne, and no manner of hurt was found vpon him, because he beleued vpon his God.

Daniel confirmeth that which he spake before of the af∣fection of king Darius. Therefore as he returned sorowfull into his palace, abstained from meat and drinke, and cast away all pleasures and delicates: so also hee reioyced when he heard that the holy seruaunt of God was so maruelously deliuered from death

Afterward he addeth: and by the commaundement of the king, Daniel was brought out of the denne, and no manner of hurt was found on hym. This could not be ascribed to fortune. Therefore God did declare his power, that Daniel escaped so safe that the Lyōs did not touch him. Doubtles he should haue bene torne in péeces if God had not shut the Lyons mouthes: but this also did make very much for the amplifi∣yng of the miracle, that no hurt was foūd vpon his body nor any signe that y^e Lyons had once touched him. Therfore that the Lyons did so spare hym, it was done by the secret coun∣sel of God. And this was also more manifestly knowne whē hys false accusers were cast into the denne, because they

were straight way torne in péeces and deuoured of the Ly∣ons, as we will shew hereafter.

But the reason is to be noted which is added: that he was preserued, because he did beleue in his God. For many tymes we sée that some man maintayneth a good cause, and yet it hath very euill successe, because he taketh in hand to do that by his owne wisdome, policy, and industry, which otherwise were worthy some commendation. It is no meruaile then though they be many times destitute of good successe, which yet vndertake to mayntayne good causes: as appeareth in al prophane persons. For the histories of all ages do shew that often tymes euen they which haue taken in hand good qua∣rels, haue perished: which came to passe by the wicked confidence that they had in themselues, euen because they were not bent to serue God, but rather sought prayse and worldly fame: Wherefore, as ambition caried them away, so also they flattered themselues in their owne counsailes.

And hereof came that saying of Brutus, that vertue was but a vayne thing, because he thought that he was euill in∣treated when he had fought for the maintenaunce of the li∣berty of the people of Rome, and yet found the Gods not fa∣uourable but angry against hym. As though forsooth that God were bound to helpe him, which neither trusted in him nor craued his helpe. For we know what a proud stomacke that man had. I bring forth one example: but if we diligent∣ly weigh what hath caused all prophane men so stoutly to fight euen in good causes, we shall finde that ambition was the chiefe cause that moued them. No meruayle then though God did forsake them at the very pinch, because they were vnworthy to féele his helpe. Thus Daniel expresseth that he was preserued safe because hee beleued in his GOD. And the Apostle did meane this in the eleuenth chapter to the Hebrues, when he sayth that some were saued or deliuered from the mouth of the Lyons by fayth. Therefore he noteth the cause why Daniel was preserued, and he stirreth vs vp vnto fayth.

But here must we learne what force is in y^e word of Bele∣uyng, and what it doth conteine in it. For the Prophet doth not simply say that he was preserued because that he bele∣ued the God of Israel to be y^e true & onely God, the maker of heauen and earth: but because hee committed his life vnto God, because he rested wholly vppon his grace, because he assured him self most certainely, that he could haue none other but a happy end if he serued him. Because therefore that Daniel was certainly persuaded that his life was in the hand of God, and that he did not trust in him in vayne, and that he did ieopard him selfe boldly & without all feare for the true worship of God: therfore he sayth, that he beleued in God. We sée therfore y^t this word of Beleuing is not taken so barely as the Papistes do dreame: for hereof came that fond imagination of their implicate and intricate faith, and of the dead faith, or faith without forme: for they suppose that faith is nothing els but a confused conceiuyng of the Godhead. When we conceiue then that there is a God, the Papistes do counte it to be faith. But the holy ghost doth teach vs farre otherwise. For we must remember that say∣ing of the Apostle, that we do not beleue God aright, vnlesse we be persuaded that he is the rewarded of al that séeke him. Wherfore this persuasiō is included in faith,* 1.79 that God doth not deceaue his worshippers.

Now we must marke the maner of seking God. God ther∣fore is sought not by any foolish arrogancy, as though we could by our merites binde him vnto vs: but he is sought by faith, he is sought by humility, he is sought by prayer. Ther∣fore when we know this, that God is the rewarder of all those that seke him: & that we know how he must be sought, this is y^e true faith. So Daniel doubted not but y^e God would be his deliuerer, because he was fully persuaded of that true Religion which he had learned of a child, and whereunto he fully trusting, called vpon God continually. This was then the cause of his deliueraunce. In the meane time, it is certaine yet that Daniel did not beleue God as though hee

had bene already instructed of the end and successe. For he rather committeth his life vnto God, because he was ready to dye. Therfore Daniel could not know this before he was cast into the denne and deliuered vnto the Lyons, whether God would deliuer him, as we haue also sene before in his felowes: God if he will, can deliuer vs, but if not we are ready to worshyp him, and we will not obey thy commaundement. And if Daniel had bene taught before of that which did come to passe afterward, his constantnes had ben worthy of no great prayse: but because hee would boldly suffer death for the true worship of his God, and could deny him selfe and re∣nounce the world, this is a true and vndoubted proofe of his faith and constancy. Therfore he beleued in God, not that he hoped for such a miracle: but because he knew that hee should be happy if he remained stedfast in the pure worship of God: Euen as Paul sayth: Christ is to me aduauntage both in life and death.* 1.80 Therfore Daniel resteth wholly vppon the helpe of God, and shutteth his eyes as concernyng the ende that should folow: neither was he ouer carefull for his lyfe, but because his minde was lifted vp to the hope of a better life, therefore although hee should haue dyed an hundreth deathes, yet would not he cease to beleue. For our belefe ex∣tendeth it selfe beyond the boundes of this transitory and corruptible life, as is well knowne to all the godly.

24 And by the cōmaundement of the kyng these men which had accused Daniel were brought, & were cast into the denne of Lyons, euē they, their children and their wiues, and the Lyons had the mastry of thē and brake all their bones in peeces or euer they came at the ground of the denne.

By this circumstance the power of God did shine forth more manifestly in sauing Daniel, because they were straightway torne in péeces of the Lyons which had wicked∣ly accused him. But if any man should say that the Lyons

were full, or that there was some other cause why Daniel was not torne in peeces: wherfore then, whē he was drawē forth, were the beastes straightwayes so mad that they did teare & deuoure, not onely one man, but a great cōpany? Of many nobles, none escapeth safe. Then are their wiues like wise cast into them, and also their children: but the Lyons could scarce be able to deuoure so many, & yet euery one of them perish both great & small. How then escaped Daniel? We sée that God by this comparison would make manifest his power, lest any man should obiect that Daniel was for∣saken of the Lyons because they were now ful, & did not de∣sire the pray: For then they would haue bene cōtented with thrée or foure men: but now they deuoure both men, womē and children. Hereby then it appeareth that the mouthes of the Lyons were bridled by God, seing that Daniel was safe a whole night, and they were killed as soone as they were cast into the denne: because we sée agayne that the beastes were driuen to a sodayne rage that they did not tary till they came to the grounde, but did teare them as they were fallyng.

The Prayer.

GRaunt almighty GOD, seyng that we are created by thee and placed in this world, and that we are al∣so nourished by thy liberality, to this end that our lyfe should be cōsecrated vnto thee: graunt we beseech thee, that we may be ready both to liue and to die vnto thee, and that we seeke none other thyng but to maintayne the pure and sincere worship of thy name. Furthermore that we may so rest vpon thyne onely helpe, that we doubt nothing to breake thorow all dangers, and to of∣fer our selues to present death as oft as it shall please thee: beyng comforted not onely with thy promise which is eternall, but by so many experimentes which thou hast geuē of olde, that we at this day should know

thy power to be still of such force that thou wilt be our deliuerer howsoeuer it be, whether we do liue or die, that yet we remayning in stedfast fayth and confession of thy name, may be blessed, whiles we be gathered in the end into thy heauenly kingdome, which thou hast purchased with the bloud of thine onely begotten Sonne Amen.

We haue séene before how the enemyes of Daniel which had wickedly & cruelly accused hym through enuy, as soone as they were cast into the denne of Lyons, were torne in péeces, with their wiues and children: whereby the miracle did more manifestly appeare, as we haue sayd. Now there∣fore let vs learne agayne that the Lyons are so gouerned by the power of God, that they do not exercise their cruelty eue∣ry where, nor against all men: but when God armeth thē. For as it is sayd in the Psalme:* 1.81 thou shalt walke vpon the Ly∣on and Scorpion and tread vpon the Lyon and Dragon. So also of the contrary part, God doth pronounce vpon the wicked by the Prophet,* 1.82 that the Lyons wyll come to méete them if they go out of their house. We sée then how God doth swage the cruelty of the Lyons when it séemeth good vnto him: but he stirreth them vp to rage when he wyll punish men.

And whereas the wiues and their children were cast into the denne, we must not curiously dispute whether this was a iust punishmēt or no. For it séemeth that this is a certaine rule of equity, that the punishment should not extend to the giltles, especially when it standeth vpon the losse of life. For although at all tymes this was receaued in well ordered Ci∣ties, that many punishmentes were layd vpon the children together with the parentes, like as in murther and in trea∣son, where all the goods were publikely sold: & also in crimi∣nall iudgementes the infamy of the parentes did redounde vnto their children: yet this is more strait and seuere, to kill the children together with their parents, seyng they can not be gilty of the same crimes. But although this be not very

vsuall, yet is it not lawfull for vs simply to condemne it. We sée how God cōmaundeth whole families to be vtterly destroyed, to shew how much sinne is to be detested and abhorred: and God as he is a iust iudge, doth alway kéepe a measure in his seuerity. Therefore this example can not be precisely condemned, but it is better to leaue this at liberty. For we know that the kinges of the East part did exercise cruell and barbarous dominion or rather tyranny towards their subiectes. Therefore there is no cause why any man should contend much about this question. It greued king Darius that he was so deceaued. Therefore he doth not exe∣cute punishment vpon the wicked accusers, onely because Daniel was wickedly oppressed of them, but because they did hym iniury. He would therefore rather reuenge himself then Daniel: and he was not content to recompence them with equall punishment, but he punished euen their chil¦dren also.

25 Afterward king Darius wrote vnto all peo∣ple, nations, and languages that dwelt in all the world: peace be multiplied vnto you.

26 I make a decree, that in all the dominion of my kingdome, men tremble and feare before the God of Daniell: for he is the liuing God and re∣mayneth for euer: and his kingdome shall not pe∣rish, and his dominion shalbe euerlasting.

27 He rescueth and deliuereth, and he worketh signes and wonders in heauen and in earth, who hath deliuered Daniel from y^e power of y^e Lyons.

Here Daniel addeth the decrée of the king which he cau∣sed to be published: and by this decrée and proclamation he testifieth that he was so moued with the deliueraunce of Daniel, that he gaue the most high glory to the God of Isra∣el. Yet do I not thinke that the king is sufficiently proued

hereby to be of sound religion, as many interpreters do here commend king Darius aboue measure, as though he had bene wholy conuerted and had receaued the true worship prescribed in the law of Moses. No such thing can be gathe∣red of the wordes of the decrée: and the matter it selfe doth declare, that hys dominion and kingdome was neuer pur∣ged from superstitions. For king Darius suffered hys sub∣iectes to serue Idoles, and he himselfe ceased not to be pol∣luted with such filthines: but he would place the God of Is∣rael in the hiest degrée, as though he could couple together fire and water: of the which thing we haue spokē before. For the prophane men thinke that they do their duty to the true God, if they do not altogether contemne hym, but appoynt him some place: but especially when they preferre hym a∣boue all the Idols, they thinke that they haue satisfied God. But this is foolish. For except all superstitions be abolished, God hath not his right, for he suffereth no cōpanions. Ther∣fore this place doth not shew that there was any true or sin∣cere Religion in kyng Darius: but we may onely gather hereby, that hee was moued with this miracle, to this ende that hee should celebrate throughout all nations that were subiect vnto him, the glory and name of the God of Israel.

To conclude, as it was but a particulare motion of kyng Darius: so he went not beyond this particulare affectiō: nei∣ther did he thoroughly acknowledge the power & goodnes of God: but tooke hold of that onely which was before his eyes. Therfore he could not generally know y^e God of Israel, that he might giue him self to true & sincere pietie: but (as I haue sayd) he would haue him to remaine amōg the other Gods, and to be ouer them: but so that he should not be alone. But God doth refuse this halfe worship. Therefore there is no cause why Darius should so much be praysed. Yet shall he condemne all those by his example, which at this day do pro∣fesse them selues either Catholicke kynges, or Christians, or defenders of the faith, and in the meane season do not onely oppresse true Religion, but also as much as in them

lyeth, do ouerthrow the whole worship of God, & would wil∣lyngly abolish his name out of the world: exercisyng tyran∣ny agaynst all the godly, and establishyng wicked supersti∣tions thorough their crueltie. Darius shalbe a worthy iudge vnto them: and this decrée which Daniel rehearseth shal suf∣fice to condemne all such.

Now hee sayth: That this decree was written to all peo∣ple, nations and languages that dwelled in all the earth. We sée that Darius would not onely haue the power of GOD knowne to the people which were nere him, but he did stu∣dy to declare it farre and wyde. Therfore hee did not onely publish it in writyng thoroughout all Asia and Chaldea, but euen amongest the Medes and Persians. Albeit he ne∣uer reigned in Persia: but because his sonne in law had ta∣ken him into the societie of the Empire, his authoritie dyd also extend so farre. And thus ought it to be vnderstand whē he sayth, thorow the whole earth. For it is not spoken of the whole world, but of that Monarchy which was spread al∣most throughout the East. For the Medes and Persians bare rule from the Sea vnto Aegypt. Seyng then the Em∣pire was so large, Daniel doth not without cause say that the decrée was proclamed throughout the earth.

Peace be multiplied vnto you. We know that kynges do thus faune vpon their subiectes, and vse gentle prefaces that they may more easily obteine their purposes, and also that they may haue them more obedient subiectes. And this is a thyng that costeth them nought, to wish peace to their sub∣iectes. And in the meane tyme (as I haue sayd) by this bayte they do often times séeke fauour to prepare their subiectes to further bondage. By the name of peace it is wel knowen that a prosperous state is vnderstand: as though hee should say, I wishe you to do well and prosperously.

Afterward hee addeth: That a decree is made in his pre∣sence, that is to say, that he of his authoritie doth comman̄de all his subiectes: that they all do feare and tremble before the God of Daniel. By the which feare and tremblyng he vnder∣standeth

nothyng but reuerence and worship. But thus vse all prophane mē to speake, which are afrayde at the naming of God. Yet it semeth that he would expresse that y^e power of the God of Israel was euident, which ought to moue them all to reuerence and worship him, and that with feare and trembling. And this maner of speach semeth to be taken of a true principle: because God is neuer truly worshipped but when men are humbled and brought downe. Therfore God nameth him selfe many tymes terrible: not that he would driue his seruauntes to worship him by feare: but because (as I haue sayd) the mindes of men can neuer be well pre∣pared to due reuerence, vnlesse they fully perceaue the pow∣er of God, so that they are afrayde of his iudgement. But if feare onely should haue place in the mindes of men, he could not frame them to true holines. For that sentence of the Psalme* 1.83 is to be considered: There is mercy with thee, that thou mayest be feared. God can not therfore be rightly worshipped or feared, vnlesse we be persuaded that hee wilbe entreated, and that we be sure that he wilbe mercyfull vnto vs. Yet is it necessary that feare and tremblyng go before, which may humble and bring downe the pride of the flesh. This is signi∣fied by these wordes: That all may feare and tremble before the God of Daniel. The king calleth him the God of Daniel, not that Daniel had made him, but because he worshipped him. We may rightly say that Iupiter is the God of the Greci∣ans, because he was made a God by their foolishnes, & there∣by gate his name and authoritie in the residue of the world. And so Iupiter and Minerua and that multitude of the false Gods take their names of their originall.

There is an other cause why king Darius calleth him the God of Daniel whom Daniel worshipped: because hee reueled him selfe to Daniel: as he is called the God of Abra∣ham, because hee reueled him selfe vnto Abraham. But to explicate this thing more manifestly: why is hee called the God of Daniel, rather then the God of the Babylonians? Doubtles because Daniel, as hee had learned by the law of

Moses, so did hee worship God purely, which had made his conuenaunt with Abraham and the holy fathers, and which had adopted the Israelites for a peculiare people vnto him selfe. This did therfore depend of the worship prescribed in the law, and the worship did depend of y^e couenaunt. Wher∣fore the name of Daniel is not put here as though he had libertie to fayne or imagine a God: but because he worship∣ped that God that had reueled him selfe by his word. Final∣ly this maner of speach must be thus vnderstand, that all mē must feare that God that hath made his couenaunt with Abraham and his posteritie, and which hath chosen that na∣tion as a peculiar people to him selfe, who hath taught the maner and forme of the true and right worship, and hath de∣clared it by his law, and whom also Daniel worshipped.

Therefore let vs learne to discerne the true God from all Idols and mens fantasies, if we desire to haue our seruice and worship allowed before him. For many imagine that they worship God which yet do wander in all kinde of er∣rours and are not addicted to one true God. This is a wic∣ked thing, yea it is nothyng but a prophanation of true Re∣ligion so confusedly to worship God. Therefore we must marke this difference which I haue spoken of, that our mindes may euer bee kept within the boundes of the word (lest we erre from the true God) if so be we couet to reteine him and to folow the Religion that hee alloweth. I say, that we must abide within the boundes of the word, and may neither decline hether nor thether: for we shall fall into in∣numerable deceites of the deuill, vnlesse the word kepe vs, as it were fast bound vnto it. As concerning Darius, he did know that there was one most high God: but (as is sayd before) he did not cast away his fayned and wicked Religion wherunto he was accustomed. But such mixture of Religiō is intolerable before God.

He addeth: Because he is the liuyng God and remaineth for euer. Here he semeth to bring all the false Gods to nothing. But (as I sayd) all prophane men do so lift vp their mindes

to the most high God, that yet by and by after they vanish away. Therefore if they did acknowledge the true God aright, they would immediatly exclude all fayned Gods. But they thinke it enough if God haue the first place, and in the meane season they ioyne lesser Gods to him, that he may lie hid as it were amōgest the number, and yet haue some kinde of préeminence.

Such was the reason and such was the purpose of Da∣rius: for hee vnderstode nothing purely and sincerely of the onely essence of God, but supposed the most hye power to be in the God of Israel, how soeuer other nations worshipped their Gods. So do we sée that hee departed not from the su∣perstitiōs which he had receiued in his childhode. Wherfore there is no cause why we should prayse his godlynes, saue onely in this particular action. Yet God doth wrast forth of his mouth a confession, wherin his nature is described vnto vs. He calleth him the liuing God, not onely because he hath lyfe in him selfe but also of himself, & because he is the foun∣taine and originall of life. Wherfore this adiectiue must be taken actiuely, because God doth not onely liue, but he hath life also of him selfe: agayne, he is the cause of life, because there is no life beside him or without him.

Afterward hee addeth: That he remaineth for euer: and so doth he disseuer him from all creatures, amongest whom there is nothyng stable nor stedfast. For we do know that not onely euery thyng which is vnder the heauen is subiect to chaunges, but also the heauen it selfe. In this point ther∣fore doth God differre from all creatures, that he suffreth no chaunge, but is alway in one state.

He addeth: That his kingdome is not corrupted, and that hys domination is for euer. Here doth hee more clearely expresse that which he spake before of the constant stabilitie of God, that he doth not onely remaine in his owne essence, but that he exerciseth his power throughout the world, and that hee gouerneth the world by his power and susteineth all things. For if hee had sayd no more but y^e God remaineth for euer,

as we are wicked, and also weake of vnderstanding, we should onely conceaue this opinion of God, that in his owne essence he is subiect to no chaunge: but his power which is spread in euery place, we should not vnderstand. This ex∣plication then is worthy to be noted when Darius doth plainely expresse, that the kingdome of God is not corrupted, but his dominion is for euer.

Agayne, he calleth GOD the deliuerer. They that take hold of this word as an excellent, testimony of godlynes, say that Darius spake like an Euangelist, and that hee was a preacher of Gods mercy: but (as I haue sayd) Darius neuer receaued generally that which the Scripture teacheth, that is to say, that God doth mercyfully cherish all his and hel∣peth them, because he is mercyfull and because he bestoweth vpon them his fatherly fauour. Kyng Darius vnderstode not this cause. The deliueraunce of Daniel was knowne, which was a particular document of Gods grace.

Thus did Darius onely perceaue in particular, that God was mercifull to his seruauntes & ready to saue & to deliuer thē. But this were but a slender matter vnlesse y^e cause were also adioyned, that God is therefore a deliuerer, because he hath vouchedsafe to chuse his seruauntes and because he hath testified that he wyll be a father vnto thē, because he is fauourable and mercifull, and pardoneth them when they haue sinned. Vnlesse therefore that the hope of the deliue∣raunce be grounded in the frée adoption of God and in hys mercy, it will be but a particular knowledge without force. Darius then doth not here speake as one truely and purely instructed of the mercy of God, but he onely sayth that he is the deliuerer of thē that be his. In déede he rightly concludeth this generall sentence: that God is a deliuerer, because he hath deliuered Daniel from the power and rage of the Lyons. For of one example he deriueth a more large doctrine, that it is in Gods power to saue and to deliuer his as oft as he pleaseth: and in the meane tyme, he knowledgeth the visi∣ble power of God in one act and miracle, but he knoweth

not the principall cause nor the fountaine, which was that God embraced Daniel like as the other children of Abra∣ham, and of his fatherly fauour preserued hym.

Wherefore that this doctrine may be profitable vnto vs, and may moue our myndes effectually, that God is the deli∣uerer: first let vs firmely trust, that we are receaued into hys fauour of this condition, that he wyll pardon vs our faultes, and not treat vs as we deserue, but for his infinite mercy will fauour vs as children. This thē must be remem∣bred. Last of all he saith: that God doth worke miracles & won∣ders in heauen and in earth. This must be referred to the Empire and dominion whereof he spake a litle before. But Darius alway doth remayne in the present miracle before hys eyes. He had séene that Daniel remayned safe amongest the Lyōs: he had séene al y^e other torne in péeces. These were manifest tokens of Gods power. He saith therfore not with∣out cause, that he wrought miracles & wonders. And there is no doubt but that Darius was admonished also of other signes and wonders which were done before that he obtay∣ned that Monarchy. For he had heard doubtles, all that was done to the king Nebuchadnezer, and to king Beltsazar, whom Darius himself slue to haue his kingdome. Where∣fore he collecteth moe testimonies of Gods power by this oc∣casion, that he had set forth his glory in that worke when he deliuered Daniel. To conclude, if Darius had renounced his superstitions, this had bene a pure, true, and also a full confession of true religion: but because he ceased not to wor∣ship false Gods, and did still sticke to his accustomed filthy∣nes, therefore can not his godlines be commended, neither can a true and earnest conuersion be collected by this decrée. This is the matter to be conshdered.

28 But Daniel prospered in the kingdome of Darius and in the kingdome of Cyrus the Per∣sian.

Here is an antithesis secretly touched betwixt the state of Daniel vnder the two Monarchies, the Persians and the Chaldees. For Daniel did sometymes rise vp vnder Ne∣buchadnezer, and in the end when this Monarchy was at the point of destruction, he began to be knowne agayne: but all that tyme that y^e Chaldees raigned, he was vnknowne and despised. All men had heard that he was an excellent Prophet: but he was cast forth of the Court: and though he sometyme had sitten at the kynges gate and was in great dignity: yet was he now and then sent away. Wherefore so long as the Monarchy of the Chaldees endured, Daniel was in no hie honour that lasted any space: but vnder the Monarchy of the Persians and Medes he prospered & was in continuall honor. For Cyrus and Darius were not so negligent to forget how meruailously God had wrought by hym. So was he in honour not onely wyth Darius, but also wyth Cyrus. And it is euident that he left Babylon & went to some other place. Although it is not like that he was long amongest the Medes, for Darius or Cyaxeres died shortly after, and because he wanted an heyre male, all his autho∣rity came to Cyrus alone, who was his nephew, the sonne of his sister, and also his sonne in law by the mariage of hys daughter.

There is no doubt but that Daniel here commendeth the grace of God and his fauour towardes him. For thys was no small comfort in his banishment, that he found such fauour amongest straunge and barbarous nations, and that he was in such hie honour that all men did reuerence hym. God did mitigate the sorow of his banishment and captiuity wyth thys comfort. Agayne Daniel doth not here regard hymselfe onely as a priuate person, but the end of his honor. For God would haue his name to be renowned and pray∣sed throughout all those countreyes where Daniel was wel knowne. For no man could cast his eyes vpon Daniel but the glory and power of the God of Israel did appeare. Thys would Daniel note. In the meane tyme there is no doubt

of the other side, but that the want of his countrey was bit∣ter and greuous vnto hym: not as it is wont to be to others, but because the land of Canaan was the peculiar heritage of the people of God.

When Daniel therefore was caried away from thence, and afterward was caried farther, euen vnto the Medes, and in the end to the Persians, so that there was no hope of returne: there is no doubt but that he mourned continually. For that great honour that he had amongest prophane men, was not so much estemed of him, but that he preferred that pledge of Gods fauour and fatherly adoption, that is to say, the land of Canaan. Doubtles he had that grauen in hys hart which was written before by Dauid:* 1.84 I had rather to be a dore keper in the courtes of the Lord, then to be in the greatest wealth of the wicked. Agayne: I had rather to be in the house of God, then to dwell in the tentes of the wicked. So was Daniel taught. And Ezechiel* 1.85 doth not name him in vayne amōgest the thrée most holy mē which haue bene from the beginning of the world. This was a most hie commendation that he was ioyned with Iob and Noah, euen whē he was a young man, or at the least in his midle age, so that he should be the third in so rare and incredible holynes. Seing then he was such a one, there is no doubt but that he was stricken with most greuous sorow when he did sée that he was appointed to perpetuall banishment, so that he had no hope of his re∣turne, that he might worship God in his temple and offer sacrifices with the residue. Yet lest he should be vnthankfull vnto God, he would here testify that he felt Gods singular fauour, that whereas he was an exile and banished from his countrey, & was also spitefully drawen away amōgest other captiues, he was yet honorably entreated of y^e Medes & the Persians. This is y^e ful meaning. For it is certaine y^t Cyrus after Darius was dead (as I haue said) was y^e successor of y^e whole Monarchy, & we shall sée afterward y^t Daniel dwelt with Cyrus, who raigned almost 30. yeares: and so there was a long tyme betwixt his death & the death of Darius.

Wherfore this came not to passe without y^e meruaylous counsell of God, that the chaunge of the kingdomes did not shake the state of Daniel, as it is often séene. For new Em∣pires (as we know) are as it were the alteration of y^e world. But Daniel stoode stil in his degrée, that the goodnes of God myght be euidently séene in hym: and that whether soeuer he should go, he should cary with hym some testimony of Gods fauour.

¶ The Prayer.

GRaunt almighty God, seyng it hath pleased thee to testify thy power vnto vs by man that is wrapped in many errours: that we be not blinde at this day in so great a light which is offered vnto vs by the sonne of righteousnes Christ Iesus: and in the meane season also that we be not ashamed to take profit of the wordes of a prophane man which was not instructed in thy law, but onely admonished by one miracle did so mightely mag∣nify thy name. Graunt therefore that we may learne by hys example, not onely to knowledge thee the most hie God, but also the onely God. And like as thou hast boūd vs vnto thee whē thou madest thy couenaunt with vs in the bloud of thy onely begotten sonne that we should cleaue vnto thee by true faith, and so renounce all clowdes of errors, graunt that we may alway behold that light vnto the which thou callest vs, and by the which thou leadest vs, whiles that we come to the contemplation of thy glorious maiesty, that we be∣ing made like vnto thee, may in the end haue the full fruition of that glory which we now do onely beholde in part and a farre of. Amen.

Notes

• * 1.1

  Iere. 24.
• * 1.2

  2. K. 25.27
• * 1.3

  Ezek. 14.
• * 1.4

  Luc. 23.31.
• * 1.5

  Psa. 132.23
• * 1.6

  Tit. 1.16.
• * 1.7

  Isay. 9.13.
• * 1.8

  2. Tim. 3.5
• * 1.9

  Deut. 8.
• * 1.10

  Heb. 11.
• * 1.11

  Exod. 16.
• * 1.12

  Gen. 37.
• * 1.13

  Isa. 29.
• * 1.14

  Isa. 28.
• * 1.15

  Leuit. 20.
• * 1.16

  Psal. 40. Isay. 42.
• * 1.17

  Psal. 75.
• * 1.18

  Prou. 8.
• * 1.19

  Psal. 2.
• * 1.20

  Isay. 13.18.
• * 1.21

  Isa. 8.6.7.
• * 1.22

  Rom. 8.10.
• * 1.23

  Psal. 102.13
• * 1.24

  Iohn. 10.1. Pet. 1.5.
• * 1.25

  Isay. 63.5.
• * 1.26

  Isay. 53. Micha. 5.2
• * 1.27

  Iohn. 18.
• * 1.28

  1 Kynges. 19.
• * 1.29

  Ioh. 4.23.
• * 1.30

  1. Cor. 7.24. 1. Thes. 5.23.
• * 1.31

  Psal. 68.23
• * 1.32

  Mat. 5.11.10.32. Mar. 8.38.
• * 1.33

  2. king. 6.15 Psal. 91.11 34.8.
• * 1.34

  Psal. 89.7
• * 1.35

  Gen. 8.16.
• * 1.36

  Gal. 5.25.
• * 1.37

  Ro. 14.23.
• * 1.38

  Epist. 166. ad Dona∣tistas.
• * 1.39

  Psal. 30.7
• * 1.40

  Psal. 10.20.
• * 1.41

  Psal. 75.7. Psal. 113.6.
• * 1.42

  Luk. 1.52.
• * 1.43

  Rom. 13.1.
• * 1.44

  Iere. 29.7
• * 1.45

  Iere. 9.1.
• * 1.46

  Iere 1.10.
• * 1.47

  King 21.
• * 1.48

  Rom. 2.
• * 1.49

  Psal. 127.
• * 1.50

  Psal. 18.28
• * 1.51

  Iam. 4.6.
• * 1.52

  1. Pet. 5.5
• * 1.53

  Iob. 12.18
• * 1.54

  Psal. 115.
• * 1.55

  Herodot. Lib. 1.
• * 1.56

  Ierem. 50.
• * 1.57

  Ierem. 25.
• * 1.58

  Ierem. 25.
• * 1.59

  Prouer. 17
• * 1.60

  Ouid. 1. Amor. E∣leg. 6.
• * 1.61

  Habac. 1.
• * 1.62

  Gen. 27.34
• * 1.63

  Gen. 25.
• * 1.64

  Isay. 29.10.
• * 1.65

  2. Cor. 3.14.
• * 1.66

  Rom. 13 1.
• * 1.67

  Iob. 12.18
• * 1.68

  Psal. 10.6.
• * 1.69

  Isa. 28.15.
• * 1.70

  Iob. 14.5.
• * 1.71

  Sap. 11.21
• * 1.72

  1. Pet. 3.16
• * 1.73

  ☜
• * 1.74

  Phil. 14.6
• * 1.75

  Ioh. 19.12.
• * 1.76

  2. Cor. 7.10
• * 1.77

  Isay. 42.8
• * 1.78

  1. Pet. 5.5.
• * 1.79

  Heb. 11.
• * 1.80

  Phil. 1.21.
• * 1.81

  Psal. 91.13.
• * 1.82

  Amos. 5.
• * 1.83

  Psal. 130.
• * 1.84

  Psal. 48.
• * 1.85

  Ezech. 14.