COMMENTARIES of that divine john calvin, upon the Prophet Daniel, translated into English, especially for the use of the family of the right honourable Earl of Huntingdon, to set forth as in a glass, how one may profitably read the Scriptures, by considering the text, meditating the sense thereof, and by prayer. Daniel. 2. ¶ The stone cut forth of the mountain without hands, shall break in pieces the brass, the iron, the clay, the silver, and the gold. etc. AT LONDON. Imprinted by john day, over Aldersgate. 1570. ¶ Cum gratia & Privilegio Regiae Maiestatis. ¶ To the Reader. GOod Reader, blame not this thing I beseech thee, which I have done in this plain and rude sort, for the commodity of the simple and unlearned: whom I did think unable to comprehend in their minds, and to apply unto their consciences these learned Commentaries of this divine calvin, unless they were something abbridged and the expositions of the Hebrew words, which would have been something dark in our language, omitted. Wherefore, as I do profess myself to be one of his scholars, and do praise God for the same more than for any earthly matter: so do I not of arrogancy altar or change any thing in his writings. But because I do know right well that if he were alive himself, he would suffer all his doings to be applied to the commodity of the Church: therefore now when I do offer his travails to the unlearned of our English nation, who are desirous of the same, I do so present them as may be most comfortable to their conscience, and least tedious to such simple persons as are not able to comprehend all his large and learned discourses. And this abbrydgement do I make but in the two first Chapters and in few places beside: putting into print at this present, the one half of the book of Daniel, containing the first vj. chapters, which do treat of the particular histories wrought by God in his time, and therefore seemeth unto me far diverse from the latter vj. Chapters: wherein he prophesieth of all things that should come unto the elect people until the coming of Messiah, and toucheth also some things that be general unto all, even to the end of the world. The which latter part also I do mean (by God's grace) to publish for the instruction of our nation in these obscure Prophecies, if I can perceive this former travail to be well accepted of the godly, which is my desire, and whom I do exhort in the Lord, to read the Scriptures attentively, to meditate the same diligently, to pray continually. A. G. ❧ john calvin to all the true worshippers of God, which desire the kingdom of Christ to be rightly restored in France, Salvation. ALthough these six and twenty years wholly I have not unwillingly wanted that our native country, whose beauty doth entice so many strangers from far to come unto it, because I had no delight nor desire to devil in that land whence God's truth, pure Religion, and the doctrine of eternal salvation was banished, forth of the which Christ's kingdom was violently driven, neither yet at this day do I greatly desire the same: yet to forget the people and nation of whom I was borne, it were neither any point of humanity, neither lawful so to do. And I do suppose that I have with plain proofs declared how carefully and earnestly I have desired to profit our countrymen: unto whom it may be that mine absence hath been profitable whiles that by my study and travail they have received more fruit. The consideration of the which commodity hath not only wiped away all grief, but hath made mine exile sweet and comfortable. Wherefore seeing all this long time I have laboured publicly to profit my countrymen of France, and have not ceased privately also to stir up the slothful, to prick forward the sluggish, to encourage the fearful, to exhort the doubtful weaklings unto perseverance: I thought it now my duty in this dangerous time, not to slake my diligence towards them, especially God giving me so good occasion to do it. For when my Lectures wherein I did interpretate Daniels Prophecies should come abroad, nothing could have come to hand more aptly, then hereby to show unto you dear brethren in this glass, how that God willing to prove the faith of his at this time with diverse exercises, hath provided by his marvelous wisdom, to confirm and establish their minds with old examples, jest they should at any time faint, being shaken with most grievous storms and tempests, or at lest if they should at sometime come into any doubtful distress, that they should not fall away in the end. For though there be appointed to the servants of God a course or race beset with many dangers and impediments: yet who soever shall diligently read and consider this book, he shall find therein contained, what so ever is apt and meet to direct and guide him that is not slothful but forward, from the beginning to the end of his race: and the good and stout champions shall know by experience that they are sufficiently armed to the combat. First of all an history, though lamentable, yet very profitable doth offer itself, that Daniel and his companions were carried into captivity whiles the Kingdom and priesthood continued: as though God had given up to extreme calamity and misery the chief flower of the chosen people. And what at the first view can be thought more unmeet, than that children endued as it were with Angelical virtues, should be taken as a spoil, and made slaves to a proud Conqueror, when as the most wicked men and proud contemners of God did remain at home safe and sound? Is this the reward of Godliness and of an innocent life, whiles that the wicked flatter themselves because they escape unpunished, that the Saints & Godly should suffer the punishment which they had deserved? Howbeit here do we see as in a lively image, that God when he spareth and pardoneth the most wicked for a space, doth try his servants like gold and silver, jest it should grieve us to be cast into the furnace of trial or fynyng fire, whiles that profane persons do live in rest at pleasure. Secondly there followeth an example of more than man's wisdom, and of a singular continency, with an heroical stoutness of mind, whiles that those godly young men being tempted in that tender age with courtly delicates, do not only pass over without regard, the dainties that were offered them, through their temperancy: but because they perceived themselves to be craftily assaulted that they might fall by little and little from the pure worship of God: to the intent that they might rid themselves from these snares of Satan, they do boldly and constantly despise, not without great danger of death, the honour imbrued with poison. There doth follow a cruel and more fearful combat, with a notable example of an incredible and marvelous constancy, whiles that the companions of Daniel are not moved with cruel threatenings to pollute themselves with the worship of the image, & at the length are ready to defend the pure worship of GOD, not only by their own blood, but also by the suffering of most horrible torments. As for the goodness of God that shineth forth in the end of this tragedy, it is very profitable to arm us with an invincible faith and constancy. After this there doth follow the like battle and victory of Daniel himself, whiles that he had rather to be cast to the raging Lions, then to abstain but three days from an open profession of his faith, jest by deceitful dissimulation he might prostitute the holy name of God, to the derision of the wicked: and he being delivered forth of the den, as it were drawn forth of the grave most miraculously, triumpheth over Satan and his confederates. Hear come not forth any Philosophers, which can dispute subtilely and cunningly of virtues in their studies when they are quiet: but here have we the infatigable constancy of holy men in the exercise of true holiness, to stir us up with open cry to follow them. Wherefore unless we be altogether uncapable of doctrine, we must learn of those Schoolmasters, diligently to take heed, whether that Satan lay his baits of flattery, that we be not snared therewith: or if that he assail us with violence, that we may repulse and break his assaults with a bold contempt of death and all dangers. If any man will make excuse, that the examples of both these deliveraunces that we have named, are rare: I do grant that God doth not always stretch forth his hand from the heavens, to save his in like sort, but (which is sufficient for us) he hath hereby testified that he will be the faithful guerdon and keeper of our life so often as it shall be in any danger, and that we are not exposed to the lusts of the wicked, but that God can assuage their fury and outrageous enterprises when he seeth it good. But we may not only look upon the end and success, but we must behold how boldly & courageously these holy men have offered themselves to death for the defence of God's glory, neither doth their prompt and ready minds in offering themselves as sacrifices, deserve less praise because they were delivered. Now, amongst how many stirs and storms was the Prophet tossed those 70. years that he lived in Captivity, it will be good to consider. He was so well treated of no king as he was of Nebuchadnezar, whom he yet found a raging beast. The other were more cruel, whiles by the sudden death of Balsazar and the winning of the City, he was brought under new Lords, the Persians and the Medes. Who fiercely breaking in like cruel enemies, as they made all afraid, so is there no doubt but that they wounded his heart. And though he were well used of Darius, so that that servitude was tolerable: yet through the envy and cursed conspiracy of the noble men, he was then in most danger. Howbeit as he was more careful for the common safety of the Church then for his own quietness, in what sorrow was it like that he remained, and with how great grief was he troubled, when that present state did show none end of the cruel oppression of that miserable people? He did depend assuredly upon the Prophecy of jeremy. But this was an incomparable patience and constancy, that his hope did not languish nor decay being so long differed, yea that it was not utterly drowned being drawn through so many raging floods and tempests after such sundry sorts. Now come I to the Prophecies, whereof the former were sent unto the babylonians, partly because God would adorn his servant with certain special marks which should compel that most proud nation, though now in conquest, to reverence and honour him, partly because it was convenient that his name should be had in reverence amongst those profane persons, that being in authority he might exercise the office of a Prophet more freely towards his own nation. And after that his name was famous amongst the Chaldees, God committed unto him Prophecies of great importance, which should peculiarly belong to the elect people: but God did so apply them to the use and commodity of the ancient people, that they should both mitigate the sorrows with comfortable remedies, and comfirme the wavering minds until the coming of Christ, and also he had no less regard of our times. For that which he did speak before of the transitory and vanishing show of the Monarchies and of the everlasting stability of Christ's kingdom, is no less profitable to be known of us this day then of old. For God declareth that earthly power which is not founded in Christ, is transitory, and he threateneth a sudden ruin to all kingdoms which set themselves up in pride, to obscure or hinder the glory of Christ. The Kings that now reign in so great kingdoms (unless they willingly come under Christ's dominion) shall feel in the end by doleful experience, that this horrible judgement doth also appertain unto them. For what is more intolerable then to rob him of his right and authority, by whose protection their dignity is preserved? yet do we see how few of that number do receive the Son of God offering himself unto them, yea how they busy themselves, how they seek all shifts and try all extremities, rather than they will suffer him to enter into their borders: and many of their counsellors diligently apply their whole industry, endeavour, and study to shut up all passages. And yet in the mean season, that they pretend the name of Christianity, and do boast themselves the chief defenders of the Catholic faith, it may easily be confuted as a vain babbling, if it be once known what the kingdom of Christ is by a true and right definition. For the sceptre of his kingdom or his throne is nothing else but the doctrine of the Gospel, neither doth his Majesty shine any where else, neither doth he otherways attain his empire, then where all, both high and low, with quite minds to learn like sheep, do hear his voice and follow whether so ever he calleth. But they do not only everywhere reject this doctrine, wherein true Religion and the lawful worship of God is contained, wherein the everlasting salvation of man and the true felicity consisteth, but they banish it and drive it far from them with menaces and terrors, with fire and with sword, and leave no force unattempted to drive it forth of their borders. And what a blindness is this and how monstrous, that they whom the only begotten Son of God doth call most lovingly unto himself, can not abide to receive him and to embrace him? But many (such is their pride) think their authority nothing if they submit their sceptres to the high King. Others will not suffer their lusts to be bridled: and as hypocrisy doth blind the wits of them all, they desire darkness and are afraid to be drawn forth into the light. Yet is there no more wicked pestilence than the fear which Herode had: as though he would take away earthly dominions from the monarchs, which offereth the heavenly kingdom to every one of the lest and poorest of the people. The next is, that whiles one doth look at the doings of an other, their mutual league doth retain them all fast bound under the yoke of impiety with a deadly knot. For if they would earnestly apply their mind to inquire what is truth and right, yea though they would but only open their eyes, the knowledge thereof were evident. But because this is perceived usually for the most part, when Christ springeth forth with his Gospel, that also great stirs do arise: under an honest pretence they cast away the heavenly doctrine, to provide for public tranquillity. I must grant in deed, that such alterations & changes as do engender public disturbance may be judged odious: but God hath great injury offered unless we attribute thus much to his power, that he can establish the kingdom of his son, and assuage all tumults that boil forth against him. Although heaven and earth should roll together, the worship of God is far more precious, then that the lest diminishing thereof can be recompensed with any ransom. How be it they do burden the Gospel with a false slander, which do imagine that it is the matter & cause of tumults and uproars. It is true in deed that God doth therein thunder with the vehemency of his word, whereby he shaketh the heaven and the earth: but whiles the Prophet bringeth in this sentence to commend the word and to bring credit thereunto, that shaking is blessed and much to be wished. And assuredly unless God's glory be set aloft in his due place, whiles all flesh be humbled and brought down, the pride of men which doth lift up itself against it, will never give place but forced and thrown down by the strong and mighty hand of God. And if so be that the earth trembled at the publishing of the law, Exo. 19.18 it is no marvel if the power and office of the Gospel appear more glistering and glorious. Wherefore we aught more lovingly to embrace the Gospel, which whiles it raiseth the dead from the hells, and openeth the heavens to them that were unworthy to live upon the earth, it showeth a strange power and virtue, as though all the elements did agreed to our salvation. But lo, the tumults and tempests do spring forth of an other fountain: because that some times the nobility and such as are in high honour in the world, do not willingly suffer the yoke of Christ: sometimes the foolish multitude spiteth forth what soever is for salvation, before they have any taste what it is: and part like porks delight themselves in their filthiness. And others, as though they were enraged with infernal furies, are outrageous in slaughters. And the devil doth prick forth those that he hath, wholly to be his slaves with most excessive fury and outrage, to bring all to hurly burly. Hereof cometh the sounding of the trumpets, hereof come battles and wars, whiles that Heliogabalus that Prelate of Rome, with his read and bloody rout and horned beasts, rageth so fiercely against Christ and seeketh for help on every side of his filthy Clergy, the which altogether although it be not fed in like dainty sort, yet doth it eat browies and collaps out of the same pot, and many hungry companions fly unto them to offer their service. A great number of the judges which were want to stuff their bellies with Idolatrous feasts, do fight for their kitchyns & bellycheare: but chief the devil sendeth railers out of the cloisters of Monks and Friars and forth of the dens of dimsical Doctors, who are like bellows to kindle the fire. I do pass over the privy crafts and wicked conspiracies, whereof they can be the best witnesses unto me, that are the greatest enemies to Religion. I name no man: it is enough to have pointed them with the finger, who are but over well known. It is no marvel though they which depend of the changeable state and the diverse issue of things, continued doubtful in this confused invasion of so many beasts. But they reject the blame of their infidelity injustly and wickedly upon the holy Gospel of Christ. Let us grant that all hell with the infernal furies do enter into battle: will God sit idle in the heavens to forsake and betray his own cause? And when he shall stand up against them, can the crafts of men be they never so subtle, or yet their forces be they never so great, let God to have the victory? The Pope, they say, will bring with him a long train of confederates. It is a just reward of incredulity, to tremble at the sound of the fall of the leaf. And what say you, unwise and unprovident counsellors? let Christ go that no new strangeness do trouble us. Therefore shall you perceive shortly after this, how much better it had been to have God merciful, and despising all vain terrors, to rest upon his protection, then to provoke him to open war, jest they should offend and displease the evil and wicked spirits. Surely when all things are examined to the uttermost by the Pope's defenders, the superstition which hitherto hath reigned, is none other but an evil thing well and cunningly laid up and placed, which they think aught not to be stirred, because it seemeth that it can not be touched without some loss and detriment. But unto them which desire God's glory, and which are settled in true Religion, there must be a far contrary purpose, that is, that they do so offer their labours unto God, that they commit all the ishues thereof to his providence, who if he had promised nothing unto us, peradventure there might be some just cause to fear and continually to doubt: but seeing that he hath so often testified that his assistance shall never fail in the setting forth of the kingdom of his Christ, it is the only way to do well to settle ourselves in this confidence. Now it is your parts good brethren, as far as every man's power and office shall lead him, to be careful with all his heart, that true Religion may recover his pure and perfect state. I need not to rehearse how diligently hitherto I have endeavoured myself to cut of all occasions of tumults: so that I have the angels and you all my witnesses before the high judge, that the fault was not in me that the kingdom of Christ hath not had a peaceable proceeding without any hindrance: and I suppose that my diligence hath something profited, that private men should not pass their bounds. Now, although God by his marvelous power hath spread the restoring of the Church farther than I durst hope for it, Luc. 21.19 yet is it meet to remember what Christ commandeth his scholars, even to possess their souls in patience. Unto the which purpose also the vision of Daniel appertaineth: that the stone whereby all the kingdoms which fought against God were broken, was not formed nor fashioned by man's hand: and though it were rude and unpolished, yet did it grow into a great mountain. Of the which thing I thought good to admonish you, that amongst the thundering threatenings, you should quietly wait that these empty clouds may be driven away by the heavenly power, and so vanish. Yet am I not ignorant (to pass over the fires of thirty years) what unworthy troubles ye have suffer these last six months: how oft in sundry places the tumultuous people have broken into your assemblies: how often you have been assaulted with stones and with sword: how your enemies have lain in wait for you, that they might oppress your peaceable congregations with suddayn force at unwares: how some have been slain in their own houses, some in the high ways: how the bodies of the dead have been trailed in derision, the women ravished, many men wounded, one woman great with child and her child also thrust through, the houses broken and pulled down. But although more cruel things were yet at hand, that you may declare yourselves the Disciples of Christ rightly instructed in his school, you must endeavour yourselves that no rage of the wicked which deal so outrageously, do drive you from that moderation whereby hitherto only they have been overcome and disappointed. And if so be that the length of time do make you weary, remember oftentimes that famous Prophecy, in the which the condition of the Church was lively expressed. God declared then unto his Prophet what battles, what troubles, what griefs and perils the jews should suffer from the end of their captivity and joyful returning into their country, until the coming of Christ. Now the likeness of times causeth the same things to be agreeable unto us, and therefore may be applied to our use. Daniel rejoiced for the miserable Church which had been long drowned with a deep flood of miseries, when he collected by the count of the years, that the day of deliverance spoken of by jeremy the Prophet was at hand. jere. 25. c. 12. &. 29.10. Howbeit he had an answer that the state of the people should be more grievous after that liberty were restored, so that they should scantly have any breathing time from their continual miseries. Daniel continued his hope seventy years not without great and bitter sorrow and many griefs: but now God increasing the time sevenfold, doth strike him to the heart, as it were with a deadly wound. Neither doth he yet only pronounce that the people should be subject to new troubles, when after long time they being restored had gathered strength, had built their City and Temple: but in the first beginning of their mirth, when they had scarce tasted the sweetness of the comfort, he doth appoint them unto misery. Now, concerning the calamities which followed soon after (whereof there is a long rehearsal) seeing we tremble at the hearing only of them, how doleful and bitter do we think they were to the rude people, how horrible and fearful a spectacle was it to see the temple profaned by the bold malice of a cursed tyrant, the sacrifices mixed with filthy pollutions in despite, and all the books of the law to be burned to destroy all Religion, and all those to be drawn to the same fire, who soever did confess plainly and constantly that they would persevere and continued in the worship of God? How could the tender and weak behold this without great fear of heart? And this was the purpose of the tyrant, that cruelty should drive the weaklings to fall from their Religion. Under the Maccabees there seemed some release to be offered, the which yet was strait after deformed with most cruel slaughters, and never wanted sorrow and grief. For where as their enemy did far excel them both in multitude and warlike munition, they all thought nothing better which had taken weapons for the defence of the Church, then to hide themselves in the dens of wild beasts, or to wander in wilderness with great poverty and scarcity of all things. There was also an other kind of temptation, that wicked hypocrites, under a false pretence of zeal (as Daniel saith) did join themselves to judas and his brethren. By the which subtlety Satan spotted the garrisons that judas had collected, with great infamy, as though they had been a band of thieves and robbers. But nothing was more lamentable unto good men, then to see the Priests themselves, as every man was carried with his ambition, to betray the Church and the Religion of God with wicked packyngs and practices. Neither was that holy office only sold and made a merchandise, but it was bought with mutual slaughter and parricides. Hereof came it that all states of men, all though Circumcision and sacrifices were in use, were polluted in the end through the manifold corruptions which spread every where without punishment: that it was a strange wonder to wait for the kingdom of God when Christ came into the world, and very few are therefore named with this commendation. If now in that miserable deformity of the Church, in the manifold desolations, amongst those great terrors, the spoiling of their countries, the robbing of houses, and amongst the dangers of death the Prophecy of Daniel hath sustained godly minds, when as Religion was yet wrapped in dark shadows, and the doctrine almost extinguished, and the Priests themselves being degenerate did tread all holy things under foot: how shameful shall our tender weakness be, unless this clear light of the Gospel, in the which God hath showed his fatherly face towards us, lift us up above all impediments, and establish us with a constancy that can not be wearied? For as there is no doubt but that the servants of God then did apply unto their age, to mitigate the sorrows of their present miseries, all such things as were spoken by the Prophets of the Babylonical captivity: so is it our part to have our eyes bend upon the miseries of our fathers, that we refuse not to be gathered unto that Church, unto whom it is spoken: Isa. 54.11. Psa. 129.1 2.3.4. O thou poor one, affiicted and tossed with tempests, that hast no comfort, behold I will receive thee: and the which in an other place, after she hath complained that the plowers have ploughed their back, and the wicked have made long furrows as it were in a field, yet doth she glory straightways that their cords were cut by the just God, that they could not prevail. And the Prophet hath not only encouraged us by the examples of those times to hope and to patience, but he hath joined an exhortation taught by the holy spirit, which is extended to the whole kingdom of Christ, and is peculiar unto us. Wherefore let it not be grievous unto us to be comprehended amongst the number of them, who as Daniel saith: Must be tried by fire that they may be made white: seeing that the inestimable felicity and glory which springeth thereof, doth more than sufficiently recompense all the griefs of the cross. And though many can feel no taste in this doctrine, but think it unsavoury, yet may not their dullness or sluggishness make us the more slothful: and therefore must we print deeply in our hearts that which the Prophet strait way pronounceth: that the wicked shall do wickedly, because they will understand nothing: but the children of God shall be endued with the knowledge of God, that they may keep the right course of their godly vocation. And it is necessary to consider the fountain of that brutish blindness, that the heavenly doctrine may be savoury unto us. For there is none other cause why the most part doth despise Christ and his Gospel, but for that they carelessly flatter themselves in sin, and are neither wakened with any fear, neither with the sense of their miseries, neither with the terror of God's wrath, to desire earnestly and fervently the redemption which only doth deliver us from the bottomless depth of eternal destruction: and in the mean time being snared with pleasures and other allurements, or rather bewitched thereby, they are all together careless of the blessed eternity of the other life. And though there be many and sundry sects of them that contemptuously despise the doctrine of the Gospel, and in some of them pride is more evident, in some others tender weakness, in others a certain drunkenness of the mind, in others a sleapy dullness: yet shall we find that this contempt cometh of a profane careless security: because that no man doth enter into himself, to examine his own miseries to find a remedy for them. This is a monstrous madness, when God's wrath and curse lieth upon us, and his just vengeance doth press us, that we should cast of all care, and stand in our own conceit, as though nothing were to be feared. How be it this vice is to much common: that those that are guilty a thousand times and are worthy a thousand times of eternal death, when they have sleighty done a few foolish ceremonies unto God, they bring themselves into a sleep, or rather a deadly and senseless trance. But seeing that Paul doth pronounce that the savour of the Gospel is deadly unto all those whose minds the devil bewitcheth: it is necessary for us that will taste the savour thereof unto life, to set ourselves before God's judgement seat, and often thither to summon our consciences, the which being wounded with an unfeigned fear, the reconciliation which Christ hath purchased for us with his blood so precious, may be esteemed of us according to the price and worthiness. Wherefore the angel preacheth of the eternal justice which Christ hath sealed with the sacrifice of his death, to 'cause men to reverence Christ's doctrine, & to win authority unto it: and he expresseth also the manner and mean to obtain justice: because (saith he) iniquity is done away and purged. Therefore whiles the world doth run mad after their lusts and wantonness let the consideration of the condemnation which we have deserved make us afraid and humble us before God. And whiles carnal men do glut themselves with earthly pleasures & delights, let us embrace with fervent desire, this uncomparable treasure, in the which an assured felicity and blessedness is laid up for us. Let our enemies prate as they please, that they also care how to have God merciful unto them: seeing they are of this opinion, that men must doubtfully call upon God in prayer, it is plain that they overthrow the chief foundation of our salvation. Let them taunt & scoff at our faith as long as they list, so that we feel assuredly that no man can attain to this prerogative but by the benefit of faith, with a free and quiet conscience, trusting to the mediation of Christ, to call God father. But the study of Religion and care of godliness will never take force in us as it aught to do, until we do learn to lift up our minds (which are always over prove to the earth) and exercise them in a continual meditation of the heavenly life. In the which point the marvelous vanity of mankind bewrayeth itself, that whereas all men can speak plausibly, as they were Philosophers, of the shortness of this life, yet no man aspireth to that eternal and everlasting life. Wherefore it was not without cause that Paul when he commendeth the faith & charity of the Collossians, Col. 1.2.5. saith that they are encouraged by that hope which was laid up in the heavens. And speaking in an other place of the end of the grace which is revealed unto us in Christ, Tit. 2.12.13 he saith that we are taught thereby to deny all ungodliness and worldly desires, and to live soberly and justly and godly in this world, waiting for that blessed hope & glorious coming of the great God even our Saviour jesus Christ. Let this hope then & waiting for his coming ravish us unto it, and loose us from all worldly impediments: and the more that the world is infected and farced with the careless life of the Epicures, it becometh us to labour so much the more earnestly, that this infection creep not into us also, until we come to the mark appointed. And although it is to be lamented that such a multitude doth willingly perish, yet jest the wicked madness of them which thus cast themselves down purposely to their own destruction should trouble us, let an other lesson of Daniel comfort us, that there is a sure salvation laid up for all them that are found written in the book. And although our election be hid in the secret counsel of God, which is the first cause of our salvation, yet seeing that the adoption of all that are grafted into the body of Christ by faith in the Gospel is nothing doubtful: be you content with this testimony, & go forward courageously in this that you have blessedly begun. And though you must yet fight a longer battle (as I pronounce unto you that there are yet behind sorer skirmishes than you do look for) with what rage so ever the madness of the wicked shall boil forth, and though they bring all the devils of hell to help them, remember you that your full course is appointed by the heavenly moderator and ruler of the field, whose laws and orders you must obey the more willingly because that he doth minister strength unto his soldiers unto the end. Now because it is not lawful for me to forsake the state, place, and office wherein God will have me to remain, this my labour dedicated unto you, shallbe a pledge of my careful desire to help you, whiles that my pilgrimage being ended, the heavenly father of great mercy shall gather me together with you into his everlasting heritage. The Lord govern you with his holy spirit, my dear beloved brethren, and defend you with his protection against all the enterprises of the enemies, and strengthen you with an invincible power. At Geneva 14. Calend of September. 1561. ❧ The Lectures and readynges of john calvin upon Daniel. ¶ The first Prayer that he continually used before the same. ¶ The Lord God grant us to be exercised in the mysteries of his heavenly wisdom with true increase of Godliness, unto his glory and our edification. Amen. HEre followeth the book of Daniel the Prophet, the utility & commodity whereof, how great it is, may more easily be understand by the going forward in the same, then aptly in few words be declared. But I will now give some taste yet thereof, which may the better prepare us to the reading, & make us more attentive. And before I do come so far, I will briefly comprehend the sum of the book and so divide it as may best further us. Wherefore we will divide it into two parts. First Daniel rehearseth how he attained authority even amongst the infidels. For it was necessary that he should be raised up to his prophetical office after a strange & rare manner. All things (as is well known) were so confused and so far out of order amongst the jews, that scarcely could any man believe that there remained yet any Prophet. Hieremias was a live in the beginning, and Ezekiel afterward. Also the jews had their Prophets after their return: but Hieremias & Ezekiel had almost ended their course when Daniel began to Prophecy. Others, as Haggaei, Zakari, and Malachi were created Prophets to exhort the people: so that their office seemed to be limited. As concerning Daniel, he could scarcely be counted for a Prophet unless God had set him up after a marvelous manner, as I have said. This shall we see to the end of the vj. chapter, that he was adorned of God with special notes and tokens, that the jews might fully be assured that God had given him unto them for a Prophet, unless they would condemn themselves of filthy ingratitude against God. His name was famous amongst the babylonians, and much honoured. If the jews had despised him that was had in admiration even of the profane Gentiles, was not this as it were of set purpose to quench & to tread under foot the grace of God? Daniel therefore had certain notes and tokens whereby he might be known the Prophet of God, & whereby his vocation might be ratified. The second part is joined afterward, whereby God forwarneth by him what soever should shortly come to the elect people. The visions therefore from the seven. chapter to the end of the book do peculiarly belong to the Church of God. For there God declareth what is to come: which was a thing very necessary. It was a sore tentation when the jews must suffer captivity 70. years, and yet after that they should return into their country, for those 70. years God did differre the full deliverance unto 70. times seven years. Their minds might have failed and they all have despaired a thousand times. For the Prophets had spoken so gloriously of the redemption, that the jews did hope for an happy and most blessed state so soon as they should be delivered from the Babylonical bondage. But when they are oppressed again with so many afflictions, and that not for a short time, but above four hundredth years, where as they were in captivity but 70. years, the deliverance might seem but a mockery. And there is no doubt but that Satan did tempt the minds of many to fall away from God, as though God had deluded them when he brought them forth of Chaldea into their country. For these causes God declared by a vision unto his servant, how many and how great afflictions did remain for the people of God. Howbeit Daniel doth so Prophetie, that he doth almost like an Historiographer describe all those things which then were secret. And this was very necessary, because that in so troublesome alterations the people had never tasted that these things were revealed unto Daniel by God if the success had not approved the heavenly testimony. Therefore was it meet that this holy man should thus speak and Prophecy of things to come, as though he had declared things already performed. But this shall we speak of in place. I return to the beginning, to declare how profitable this book of Daniel is to the Church of Christ. And first the matter itself declareth that Daniel did not speak of his own head, but that what soever he did speak it was taught him by the holy ghost. For how could he have conjectured these things that we shall see afterward, if he had followed nothing but man's wisdom: that is to say, that other Monarchies should grow up which should destroy the Empire of Babylon, which had then the greatest power in all the world? Again, how could he conjecture of the coming of great Alexander and of his successors? Long before Alexander was borne Daniel did Prophecy what he should do. Also he declareth that his kingdom should not be long because it should strait ways be divided into four horns. Other things that he speaketh also do manifestly prove that he spoke by the holy Ghost. Howbeit this may be more evidently proved by his other Prophecies, when he admonisheth with what great miseries the Church shall be vexed betwixt those two most cruel enemies the king of Syria and the king of Egypt. There doth he rehearse their leagues, and then reciteth their cruel wars one against an other, and afterward all the alterations, and he doth so point out every thing with the finger and prosecute the whole matter, that it may appear that God speaketh by his mouth. This is then a great thing and very profitable, to know assuredly that Daniel was the instrument of the holy Ghost, and that he did speak nothing of his own brain. Now that he was in such authority to the end that he might be in more credit with the jews concerning his doctrine, that is extended unto us. For how foul and shameful ingratitude is this, if we do not embrace the Prophet of God, whom the Chaldees were compelled to honour: whom we know both to have been superstitious and full of pomp and pride? Those two nations of the Egyptians and Chaldees stood most in their own conceit of all others. For the Chaldees thought that they only had the University of all wisdom. Wherefore they would never have been very ready to receive Daniel, unless the truth had compelled them, and that this confession had been violently wrested forth of them, that Daniel was the very Prophet of God. Now when the authority of Daniel is thus confirmed, something must be spoken of the matters that he treateth. And concerning interpretations of dreams, the first dream of Nebuchadnezar doth contain (as we shall see) a thing of most great importance, that is to say, that all the glory & the power of the world must vanish away, and that the kingdom of Christ only shall remain stable, and that there is none other perpetuity. As concerning the second dream of Nebuchadnezar, therein doubtless the marvelous constancy of Daniel is evident. It was a thing very dangerous so to cast down the Emperor of the whole world as Daniel did. Thou (saith he) will not be counted amongst men, but art now worshipped as it were a God, thou shalt hereafter be a beast. There is no man at this day that dare thus speak to Emperors and Kings, either yet that dare admonish them gently when they trespass. Seeing then that Daniel did forewarn the king boldly what great shame he should come unto, doubtless herein he did declare a rare and notable example of his constancy. And thus was his vocation sealed up and more plainly confirmed: for this boldness came of the spirit of God. But we must rather stand of the second part, where we see God's care towards his Church. The providence of God undoubtedly is spread throughout the world. Mat. 10. Luk. 12. For if a sparrow do not fall upon the earth without his permission, we may be sure that he provideth for mankind. Therefore nothing cometh unto us by chance. But God in this book doth set us up a light to see that the Church is so governed of him, that he hath a singular care over it. If ever things were so troubled and out of order in the world that men might conjecture that God did sleep in the heavens and forgot mankind, no doubt such was the rolling wheel of those times, yea there were so manifold and strange alterations, that he which was of the most high courage might well faint, seeing there was none end of wars, and sometimes the Egyptians gate the victory, and sometimes there were other stirs and wars in Syria. Seeing then that all things were turned upside down, what could be judged, but that God contemned the world, and that the miserable jews were deceived of their hope when they thought that GOD which was their deliverer would likewise be their keeper and Saviour at all times. For although all nations generally were then subject to many calamities, if yet the Syrians overcame the Egyptians then did they abuse their power against the jews, and jerusalem was said open to the spoil, as though it had been the wages of the victory. If other had overcome in battle, they avenged their injuries upon the poor jews, and there they sought their recompense. Thus were those miserable men spoiled, that their condition was much worse after their captivity when they were returned into their country, then if they had always been exiles and strangers in other countries. And when they were admonished of things to come, this was their chief stay whereupon to rest. But the use of the same doctrine must be applied unto us at this day. For we do see as it were in a glass or lively image, that God was careful of his Church even then when he seemed to have cast of all care thereof. Again, that it was not without his divine counsel that the jews were thus exposed to the injuries of their enemies. But of the other part we do acknowledge that they were marvelously preserved even with a greater and more marvelous power of God, then if they had lived quietly and none had molested them. These things are to be learned from the seven. Chapter to the ix. Now when Daniel doth number the years until the coming of Christ, how clear and evident a testimony is this, which we may set against Satan and all the scoffs of the wicked: seeing it is certain that the book of Daniel was in men's hands before this came to pass. Where he them reckoneth 70. Weeks, and affirmeth that then Christ shall come, let all profane persons come now and prate, and with open mouths declare their obstinacy: yet shall they be overthrown in the end, and be convinced that Christ is that true redeemer whom God had promised from the beginning of the world: because he would have him manifest with so sure a demonstration as no Astrologians have the like. This then is well worthy to be observed and marked, that after that Daniel hath treated of diverse calamities of the Church, he appointeth the time wherein God would reveal his Son unto the world: and that he treateth of the office of Christ. This is one of the chief Articles of our faith. And he doth not only speak of his coming, but prophesieth that the shadows of the law shall then be abolished, because that Christ will bring the accomplishment thereof with him. And where he speaketh of the death of Christ, he also teacheth to what end he shall suffer death, even that he may abolish sin by his sacrifice, and may give eternal justice. To conclude, this is to be noted, that even as he had instructed his ancient people to patiented suffering of afflictions, so doth he also admonish, that the state of the Church shall not be quiet when Christ shall be given unto the world: but that the children of God must have a continual battle unto the end, and that the fruition of the victory is not to be hoped for, whiles that the dead shall arise and Christ shall gather us into his heavenly kingdom. Thus do we comprehend briefly, or rather do taste, how profitable and fruitful this book is. Now come I to the words, how that Nebuchadnezar, either the father or the son (for they both reigned together) came in the third year of jehoiakim, and took away Daniel and the first captives, of whom jeremy speaketh: jerem. 24 jerem. 25. afterward jehoiakim rebelled in the fourth year and was worse handled. ❧ Meditations upon the book of Daniel the Prophet, with certain Prayers collected forth of the Lessons of that divine calvin, rather for the comfort of the conscience then orderly translated, in the two first Chapters, but afterward you have the whole Commentary. Chap. 1. The Text. IN the third year of the reign of jehoiakim king of juda came Nebuchadnezer king of Babel unto jerusalem and besieged it. 2 And the Lord gave jehoiakim the king into his hand with part of the vessels of the house of GOD which he carried into the land of Shinar to the house of his God, and brought them into his God's treasury. 3 And the king spoke unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel of the kings seed and of the Princes 4 Children in whom there was no blemish. etc. ¶ The Meditation. GOds divine providence and his profound judgements do marvelously appear in the captivity of Daniel, & in the whole order of God's works, in delivering that king of judah and his own people into the hands of Nebuchadnezer the king of Babylon an heathen tyrant. Daniel (as appeareth) was one of the first captives that were led from judah, of whom jeremy speaketh, that they were very good figs, pleasant to the Lords taste which were first carried captive. For God promiseth to give them hearts to know him, and that they shall be his people, and that he will be their God. jer. 24. jere. 24. throughout the Chapter. Again the king was ruled by the counsel of the Prophet jeremy and so found favour. 2. Kings. 25.27. 2. K. 25.27 Thus in the mids of God's rods and scourges our gracious God is mindful of his mercies and always sendeth comfort to all his, though by means far contrary to man's reason, & much passing our capacities. And hereby we may perceive how incomprehensible God's judgements are unto man. For Daniel was as an Angel amongst men, so that if there were any good amongst that people, Daniel was as the principal. For Ezechiel Ezek. 14. reckoneth Daniel amongst the three just, by whom it was most like amongst all mortal men, that God would be pleased and pacified, yet is Daniel carried into captivity to be a slave under this cruel king of Babylon: & other men most wicked, provoking continually Gods wrath against them did remain quiet at home in their nests. God doth not deprive them of their natural country, neither cast them forth of that heritage: which was a sign and pledge of his fatherly adoption. Now if any man would take upon him to determine the cause why Daniel was carried away among the first, shall not such one show his own madness? Let us therefore learn reverently to have in admiration the profound judgements of God which do so far pass our capacities, Luc. 23.31. and in the mean season remember this sentence of Christ: If they have done this in a green tree, what shallbe done to the dry? Seeing this was done to Daniel, what great mercy and long sufferance of God towards us is this, to spare us so long wallowing in sin? For who dare compare himself to Daniel? Nay we are unworthy to lose his shoe latchets, as is the old Proverb. For all his great temptations could not turn him from the true service of his God, as followeth. But where he saith that God delivered jehoiakim into the hands of Nebuchadnezer, it is to our comfort, that we may see that Nebuchadnezer did not overcome the king nor take away the captives by his own power or counsel or policy: but because God would thus humble his people the seed of Abraham, to teach them to know him: like as also he setteth forth his terrible judgement in that he neither spareth the people whom he had chosen, Psa. 132.23 nor the temple which he had appointed for his chief resting place upon the earth. For the terrible punishment of such wicked hypocrites and Apostatas as bore only the name of his people, boasted of their temple, Tit. 1.16. and had nothing but a vain brag of a formality and solemn show of Religion, which God rebuketh, Isay. 9.13. Isay. 9.13. 2. Tim. 3.5. 2. Tim. 3.5 ¶ A Prayer concerning the same. Grant almighty God and most merciful father, seeing thou dost set forth unto us so clear and bright a glass wherein we may both behold thy providence and thy marvelous judgements that thou hast heretofore executed upon thine old people, that we also may fully persuade ourselves that we are also under thy hand and protection: whereby we may so rest and settle ourselves always, that what soever cometh unto us, we may still trust that thou wilt be our keeper and defender, always careful for our salvation: so that we may safely and with quiet minds call upon thee, and so cheerfully wait for all dangers in all manner of changes of this world, that we may stand stable in thy word which never faileth, and cleaving unto thy faithful promises, may nothing doubt but that Christ to whom thou hast given us, whom also thou wilt have to be the pastor of thy whole flock, is so careful over us that he will lead & bring all through this brunt of our battle how grievous and troublesome so ever, whiles we attain to that heavenly rest which by his blood he hath purchased for us. 5 And he appointed them provision every day of the kings meat and of his wine which he drank, so nourishing them three years, that at the end thereof, they might stand before the king. 6 Now among these were certain of the children of juda, Daniel, Hananiah, Mishael, and Azariah. 7 Unto whom the chief of the eunuchs gave other names. For he called Daniel Belteshar, & Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego. ¶ The Meditation. Here Daniel declareth that Nebuchadnezer commanded those children of the kings seed of juda to be fed from his own table of his own meat & wine, that he might make them drunken with his delicates and thereby 'cause them to forget their own nation. We know that if there be any craft in the world it is chief practised in kings Courts. Nebuchadnezer therefore seeing that he had to do with a stubborn people (as the jews were) would by this practice win him servants which should freely and willingly serve him: and therefore doth he labour to overcome them by his dainty fare from his own table: As this is the greatest honour that can be done to any in the Court at this day, to be served of the same service with the Prince. But the king doth not this save only for his own purpose, to make them like well the Chaldees manners and to renounce their own nation. Howbeit God preserved Daniel and his fellows with his spirit from this devilish craft, that they abstain from the kings meat and drink, jest they should be polluted. For this cause also the king changeth the names of these young men, to put away the memory of their kindred and original, and that they should thus become altogether Chaldees. The which thing they could not withstand nor let, though this were a great grief unto them: therefore they suffer it and keep themselves from all the pollutions that they can, still desiring to live in the fear of God and in the remembrance of their country and captivity: Therefore do they refuse those dayntyes of Babylon and choose a spare and poor diet that was more meet for mourners and prisoners. Thus God keepeth Daniel from all pollution, and therefore giveth him sobriety and wisdom to abstain from the kings dainty dishes, jest he should thereby be overcome to forget his God and his people, and so degenerate into heathenish manners: for this thing he perceived to be sought of the king. Therefore did he choose rather pulse and most base diet, not that he thought it unlawful for him and his fellows to eat of the kings meat & to drink wine: but he did see what a hard thing it is to keep a measure in full tables and dainty fare, and how soon we are deceived when we are entertained and fed delicately. This is a rare virtue, to observe sobriety where dainty meats and drinks are offered in abundance. Therefore that he might remember his own state, he doth abstain from courtly delicates, Satan's subtle snares. And this doth he not only himself, but he also persuadeth his fellows so to do, & therefore is this named upon Daniel alone because he is the principal. And hereby we do learn that as every one of us is endued with a more excellent gift than others, so should we use the grace of God, & his holy spirit to instruct others. For it is not enough for a man himself only to abstain from evil unless he help others and join them also with him into the society of goodness and true holiness. The which example may teach us our duties now and at all times. 8 But Daniel purposed in his heart not to be polluted with the portion of the kings meat and drink, and he desired of the master of the eunuchs that he might not be polluted. Hear again Daniel declareth that he had always his heart bend to avoid all things that might any way pollute him and make him forget himself and his state. But here some do doubt whether any such matter were in the meat and the drink, that Daniel aught to abstain from them. For this seemeth some note of superstition. And we know that all things are pure unto the pure: which rule is true in all worlds. Again we do read no such thing of joseph. And it is very like that Daniel afterward did use such meats when he was in his great authority with the king. Wherefore this was not always observed of Daniel, and therefore it may seem now either an unadvised zeal or to much singularity. To this may be answered: that God allowed it in Daniel & in his fellows, as it were by miracle, preserving them fair liking in their mourning & straight diet, and therefore it is not to be doubted but by God's spirit they were thus at the first moved to abstain for a time from the kings delicates, and so to record that they were exiles and captives, brought from the holy City and the holy kindred of Abraham, into an Idolatrous country and people whose manners were abominable unto them. And so they count their fine meats and dainty fare, pollution and abomination for the consequence that would have ensued if they had greedily given themselves unto them. For Daniel knew the danger, that they should have been corrupted with heathenish manners, if they had thus at the first given themselves up to have been abused with sumptuous fare and princely dishes. Wherefore abstaining from them, he keepeth his mind in reverence to God, he retaineth the remembrance of his own state and country, he disappointeth the king of his crafty purpose, and groweth into more credit through God's providence. ¶ The Prayer. Grant O most merciful God, that so long as we wander in this wretched world, we may so take our meat and drink for the infirmity of our flesh, that we never be corrupted by fine fare (wherein the flesh delighteth) neither yet by any foolish superstition, nor that we be drawn away at any time from temperance and sobriety: but let us always remember so to use our abundance, that when we abound in all things most plentifully, we may give ourselves to moderate abstinence continually: as also that we may patiently bear all poverty and hunger when it cometh, and that we may so use liberty in our meats and drinks, that always the glory of thy name O Lord, may be before our eyes, and that such frugality may appear in all our life, that we may continually seek that satiety and fullness whereby we shallbe satiate for ever most abundantly when the glory of thy countenance shall appear unto us in the heavens, through jesus Christ our Lord. Amen. 9 Now God had brought Daniel into favour and tender love with the chief of the eunuchs. 10 And the chief of the eunuchs said unto Daniel: I fear my Lord the king who hath appointed your meat and your drink: therefore if he see your faces worse liking than the other children which are of your sort, them shall you make me loose mine head unto the king. 11 Then said Daniel to Melzar whom the chief of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah: 12 Prove thy servants I beseech thee, ten days, and let them give us pulse to eat, and water to drink. 13 Then let our countenances be looked upon before thee and the countenances of the children that eat of the portion of the kings meat, and as thou seest, deal with thy servants. 14 So he consented to them. 15 And at the end of ten days their countenances appeared fairer and better liking then all the children which did eat of the kings meat. ¶ The Meditation. Where it is written that God gave Daniel favour with the chief Eunuch, we must consider the goodness of GOD toward his servants, how he turneth the cruel hearts unto mercy and pity: that we may be the more bold to go forward with God's business thorough all dangers. For this may many times come to pass, that we can not do the office whereunto God hath called us, without present danger of life (as that he should account the kings meat a pollution, which was but a captive and a prisoner, could not be without great danger, as appeareth by the eunuchs answer) and because we would fly such dangers, we wax cowards and sluggish many times. Daniel therefore to encourage us in God's matters, declareth that God gave him favour with this Eunuch, to teach us to cast our care upon God when any worldly terror or menaces of men would terrify us from the following of God's spirit. And here we perceive that it is in God's hand to turn their hearts which rage against us, so that he can deliver us from all peril when he pleaseth. Thus God caused the king which might have used him as a slave, to command him to be used as a Prince's child, and his governor also to be very favourable unto him. Whereby we gather this general doctrine, that men's hearts are governed by God, so that he can mollify all fierceness and cruelty, and make wolves like lambs so often as it liketh his good pleasure. As for example, when his people came forth of Egypt, God gave them such favour that the Egyptians delivered unto them all their chief jewels and ornaments. Now it is plain that the Egyptians hated them nevertheless. What causeth them then to bring forth to the Israelites all their precious jewels? Only the Lord God of the Israelites, who even then put into their hearts new affections. And so of the contrary must we knew, that it is in God's hand to make our dearest friends our greatest enemies. Wherefore we must seek God in all things. Truth it is that GOD frameth & formeth some from their birth to be either mild or cruel, but he doth not this only for once, but daily and continually when it so pleaseth him. Like as also he lighteneth the minds or blindeth them every hour and moment at his pleasure, so that the most wise shall sometime see nothing, where the most simple shall find great comfort. Wherefore we may learn that men's hearts and minds are so governed by God's secret inspiration, that he changeth them at his good pleasure: and therefore that we need not much to fear our enemies, who though they rage never so much, may yet be turned toward us. And so by the example of Daniel let us learn constantly to go forward in our course appointed, and not to turn back though all the world be against us: for God is able easily to remove all impediments. And this may we see by God's mercy, that God causeth our enemies to think well of us in those things which yet they do not allow in themselves. For he thought well of Daniel, that he did well to worship his God after the jewish manner, but he thought his Babylonical Religion to be the best. As many profane men now a days are content to grant that we do well which cast away Popish superstitions, yet do they sleep still in this error, that they may live still after their old customs because they were so brought up and so taught by their forefathers. So doth this Eunuch make his excuse by the king, and findeth no fault with Daniel. Yet doth Daniel with a singular constancy go forward with his purpose and proveth the eunuchs servant. And hereby we may learn to go forward with good things and know that the commandment of a king in external matters, can not bind our consciences. And this is a true trial of our faith, when we are not wearied in seeking to do well, neither step back for a little trouble, or think that the door which is shut can not be opened. Wherefore if we do not turn back from our good purpose, but prove all other means convenient, then is it evident that godliness hath taken some root in our hearts. Wherefore he biddeth the servant prove if God do not preserve him and his fellows as well liking as others. And hereby we may perceive that Daniel was moved by God's spirit to require this so earnestly, seeing that God did as it were miraculously preserve them. Deut. 8. It is most sure that man liveth not by bread only, but by the word and decree of God: that is to say, because God hath decreed and appointed bread and such other of his creatures to be man's sustenance. Now God had taught Daniel by his spirit that he could not remain pure amongst the Babylonians unless he refused their delicates. Whereby we may learn to beware that we give not ourselves to serve our gluttonous lusts, for than shall we easily be drawn from the fear of God & our duty towards others, and consider this general doctrine, that what soever meat we live withal, it is not by the power of the meat which is dead in itself, but by the singular blessing of our God. Heb. 11. And we must despise the dainties of Egypt as Moses did, choosing to suffer adversity with the people of God, rather than to enjoy the pleasures of sin for a season with the wicked. Again, let us learn hereby that if we should have nothing but roots and herbs in God's service, yea though the earth do altogether fail us and bring us no fruit at all, yet God can so bless us that we shall be well liking, Exod. 16. as were the children of Israel 40. years long in the wilderness. The Prayer. Grant O Lord God, that seeing we do live now amongst so many enemies, and the Devil never ceaseth to stir against us new troubles, so that all the world is enraged against those that transform themselves from the vanities of this world that they may the better serve thee: Grant we beseech thee, that we may perceive both the devil himself and all his wicked powers, to be so bridled and subject unto thee, that thou canst turn them and direct their hearts which way thou thinkest best, that we learning by experience that we shall always be safe and sure under thy protection, as thou hast promised us, may continually go forward 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 up for us in the heavens through jesus Christ our Lord 17 As for these four children God gave them knowledge and understanding in all wisdom: also he gave Daniel understanding of all visions and dreams. 18 Now when the time was expired that the king had appointed to bring them in, the chief of the eunuchs brought them before Nebuchadnezer. And the king communed with them, and among them all was found none like Daniel. etc. ¶ The Meditation. Whereas the other three companions of Daniel were singular in all liberal sciences and learning, Daniel only was authorized for the prophet of God, to declare dark visions: the which thing is written to confirm his doctrine both unto the jews and the Gentiles. And the Lord gave this excellency of learning and knowledge unto these that were strangers, to stir up the king and his people to reverence his majesty in the presence of his servants, that they should be compelled to acknowledge God's grace whom they worshipped, to be the cause of their excellent wits and great knowledge, seeing no man by nature is excellent in such things, but only as God giveth, and his country men were as diligently instructed as these strangers. God therefore did this for his own glory when he made Daniel and his fellows so excellent by tenfold above all the learned of his whole kingdom. And thus God useth to ravish his enemies into the admiration of his power, even when they would most fly from it. For what sought Nebuchadnezer, but only to extinguish the memory of God, by bringing up these of the noble families in the sciences of the Chaldees, that they might oppugn the Religion of God wherein they were borne? The king purposed this, but God caused the kings counsel to set forth his glory and made Daniel to be known for an excellent prophet all the days of this kings life and long after, even unto the first year of king Cyrus, as appeareth in the fift chapped. and the eleventh verse. The Prayer. Grant O most merciful father, seeing that every good gift proceedeth from thee, and though one do excel an other in qicknes of wit, wisdom and understanding, yet no man hath any thing of his own, but as thou dost vouchsafe to distribute to every man after the measure of thy free liberality: that we may apply all our understanding and learning to the glory of thy name: Again that with all humbleness and modesty we may acknowledge all to be thine that thou hast lent us: and that we labour to keep ourselves in such sobriety that we search nothing curiously, neither yet corrupt the true and natural knowledge of the creatures which should move us to magnify the creator, but that we remain in that simplicity whereunto he calleth us: Furthermore that we stay not in these earthly things, but that we may rather learn to lift up our minds to the true wisdom, that is to say, to know thee to be the very God, and so give ourselves to obey thy justice, and that this be our only wisdom to obey thee and to give ourselves wholly to glorify thy name all our life long, through jesus Christ our Lord. Amen. Chap. 2. The Text. ANd in the second year of the reign of Nebuchadnezer, Nebuchadnezer dreamt dreams wherewith his spirit was troubled and his sleep was upon him. 2 Then the king commanded to call the Enchanters, and the Astrologians, and the Sorcerer's, and the Chaldeans for to show the king his dreams. So they came & stood before the king. 3 And the king said unto them: I have dreamt a dream, and my spirit was troubled to know the dream. 4 Then spoke the Chaldeans to the king in the Syrians language: O king live for ever. Show thy servants thy dream, and we shall show the interpretation. The meditation. WHere Daniel saith that Nebuchadnezer had this dream the second year of his Empire, it seemeth something contrary to the first Chapter. For if Nebuchadnezer did conquer jerusalem the first year of his kingdom, how can it be that Daniel was now counted amongs the wise men and Astrologians, for he was then a Scholar? This seemeth not then to agreed, that Daniel with his companions were but Scholars the first year of Nebuchadnezer, and that the second year he was in danger of his life because he was of the number of the Mages. Some say that the second year is to be counted from the captivity and destruction of the City: for they say that Nebuchadnezer was called king after that he had a quiet Monarchy, and before he had destroyed the Temple and City he had not so. But I do think otherways, as it is more probable, that this Nebuchadnezer reigned with his father when he conquered jerusalem in the time joachim, and that he was then sent thither by his father: and after he had ended his wars in Egypt, he returned into Chaldea, to prevent seditions and innovations. Wherefore herein there is no absurdity, that Nebuchadnezer reigned before the death of his father together with him, and afterward he reigned alone: and that this thing which is here spoken, came to pass in the second year of his own reign. He saith that he dreamt dreams, and yet there is but one dream declared. But because many things were wrapped up in this dream, he speaketh plurally as of many. It is added that his spirit was troubled, that we may know that it was no common dream. For this was not the first time that ever he dreamt, neither was he so troubled every night to call together all the Mages. Wherefore Daniel would note that this was an extraordinary dream, so that he being astonished did fall again into a dream, & through the trouble of his mind, forgot what he had dreamt. But he felt a burning in his conscience because God would not suffer him to rest, but would have his mind to be unquiet while that he should have the interpretation of the dream. Wherefore the profane writers do not without cause place dreams amongs divinations. They speak in deed doubtfully of dreams, because there can be no certainty in their writings: yet did they think that there was some kind of divination in their dreams. How be it to extend this to all dreams were foolish and childish. For many times dreams do come of the affection of the mind, or of the disposition of the body: but of the contrary part, some dreams do come by God's appointment for other purposes. But concerning the dream of Nebuchadnezer, two things are to be noted: First that the memory thereof was lost and it was forgotten: secondly that the meaning thereof was unknown. We may see in other places that the dream was not forgotten, and yet that the interpretation was unknown. But here Nabuchadnezer was not only troubled for want of interpretation of the dream, but he was troubled again and was full of care and grief because the vision was vanished forth of his mind. As for the darkness of the dreams, God useth them so towards his own children. For joseph when he dreamt that he was worshipped of the Sun and the Moon, Gen. 37. knew not what the matter meant: neither yet when he dreamt that his sheaf was worshipped of the sheaves of his brethren, but he told it simply to his brethren. Thus doth God speak in dreams as it were by a dark riddle, until the interpretation be annexed: and so was the dream of Nebuchadnezer. Thus sometimes we see that God doth open his will to the unbelievers, but not openly, Isa. 29. because they seeing should not see: and it is as if one should reach unto them a book that were shut (as Isay saith) that God doth speak with the unbelievers in a strange and a stamering tongue. Isa. 28. So then was God's will uttered to Nebuchadnezer, that he did still remain doubtful and amazed: wherefore his dream could nothing have profited him, unless God had given him Daniel to be the interpreter thereof. All his cunning Astrologians and Chaldees could do nothing: as all their sciences are vain and foolish. The Chaldeans who had taken to them the name of the Country as men most excellent, could tell the king nothing at all. Daniel and his fellows in the mean time are forgotten of the king, though he had good proof of their wisdom before (not doubt) by the singular providence of God: because God would not have his servants to be joined or coupled with the Enchanters, Sorcerers, and Mages, but would have his power to be made evident in Daniel, after that all their vain sciences had failed, and that the king by them could have no comfort, though they boasted much of their own knowledge. But it is to be noted that the dreams that God sendeth can not be expounded by any art of man, but by special revelation from the almighty God. 5 And the king answered and said: the thing is gone from me. If ye will not make me understand the dream, with the interpretation thereof, ye shall be drawn in pieces and your houses shallbe made a jakes. 6 But if ye declare the dream and the interpretation thereof, ye shall receive of me gifts and rewards, and great honour: therefore show me the dream and the interpretation of it. 7 They answered again and said: let the king show his servants the dream, and we will declare the interpretation thereof. 8 Then the king answered and said: I know certainly that ye would gain the time, because ye see the thing is gone from me. 9 But if ye will not declare me the dream, there is but one judgement for you: for ye have prepared lying and corrupt words, to speak before me till the time be changed: therefore tell me the dream, that I may know if ye can declare me the interpretation thereof. Here the king requireth more of the Chaldees than they ever professed. For although they boasted much of their art, yet they did never promise' to tell every man his dream. Wherefore it seemeth that the king doth against justice thus to charge them. But we must note that the king had such a terror and trouble stricken into his heart, that he was like a raging beast, and that seeing these wicked men made themselves the interpreters of the Gods, the king will herein try their great boastings. Wherefore this is a just reward of their arrogancy, that these vain men puffed up with a foolish pride of their wicked art, should thus come into danger, Levit. 20. so that of their parts they had deserved death for the art itself: and the Lord also would have them to be declared fools to their perpetual shame and confusion, and so to suffer death for their wicked dealings: Though the kings fact were outrageous, commanding such a thing upon the pain of death, as never was heard tell of, and commanding all to be killed without exception. But here we do see how far the wicked do exceed in their kinds that want the government of God's spirit, and how the Lord doth punish one wicked by an other many times, to both their confusions. The Prayer. Grant O Lord God, seeing that we do so wander in this world that we always stand in need of knowledge and the government of thy holy spirit, that we may depend wholly of thy word and heavenly revelation, jest we challenge to much to ourselves by any vain knowledge: but that we fully perceiving our own blindness and ignorance may always fly unto thee, and not suffer ourselves to be carried to and fro by the craft of Satan and his wicked instruments, but that we may remain so firmly in thy truth, that we never serve therefrom, whilst thou pleasest to direct us in the whole course of our vocation, and so we come into that heavenly glory of thy kingdom, which is purchased unto us by the blood of thine only begotten son jesus. So be it. 10 Then the Chaldeans answered before the king, and said: there is no man upon earth that can declare the kings matter: yea there is neither King, nor Prince, nor Lord that asked such things at an enchanter, 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 king, except the Gods whose dwelling is not with flesh. They excuse themselves that this belongeth not to their art, neither that any king ever commanded any such matter. But the king receiveth none excuse, for God had stirred him to punish these Mages, Chaldees, and Conjurers, as the most wicked deceivers of the people: and by this means also he would have the excellent spirit that was in Daniel more known and regarded. Where they say that it was a rare thing. They do mean that this is strange, that the king should have such a vision sent from heaven, and that he should not remember it: wherefore they think it some secret mystery and knowledge that passeth their capacity, only pertaining to the Angels, which always do see God's will and pleasure: or to their Gods whom they did worship many in number. For all the heathen Idolaters had always this opinion that there was one high God above all, and that there was a number of lesser Gods which ruled under him: and so every man after his own fantasy feigned him a God above in the air. Wherefore they being men in the flesh can not enter into the heavens (say they) to see all secrets. This excuse will not serve, for the king rageth more and more. 12 Wherefore the king with great wrath and indignation commanded that all the wise men of Babylon should be slain. We do not read of the like example in any history. But the cause is to be noted: that God had his secret judgement against the Enchanters, and would set up his servant Daniel. And it may be that the king did then first perceive that which he never understood before, that is to say, that the boasting of their knowledge was nothing but lies, and that in all their foolish arts there was nothing but craft & deceit. We see also them that are counted devout in false religion, when they perceive that their feigned holiness will not help them, than they braced forth into madness and rage against those Gods whom they have worshipped. And so may it be that Nebuchadnezer in this so earnest business did espy the deceit of the Mages, whom he never suspected before: but now he seeth that he is deceived, and that he is destitute of their aid and counsel in this doubtful matter, of whom he thought that he should never have been forsaken: and because he looked for all help at their hands, therefore doth he rage's an hundredth fold more than if he had not put in them any confidence. This is the manner of all the superstitious and idolatrous. 13 And the decree was given, and the wise men were slain, and they sought Daniel and his fellows to put him to death. ¶ The Meditation. We see here the singular providence of God for Daniel. When the wise Chaldees are killed, God will not have his saints mixed with them, but so separate from them, that his glory may be the more set forth by them, and they more gloriously preserved. Yet see we how the king despised God's gift, and would have extinguished the light offered in that he would have Daniel killed, in whom he had known such excellent wisdom as was before named. But now through his rage all is forgotten, and he will take no pains in this doubtful matter, to consult with Daniel whom God had given him of great mercy, if he would have used him. But thus many times they that be in authority run to hastily after their own lusts, and will take no pains to inquire for counsel, neither at God, nor at faithful and godly men, neither yet will they search for the innocent persons, nor take leisure to try the just causes. Notwithstanding God doth marvelously deliver his from death, as we see in Daniel. And we see the way that Daniel taketh after that he had obtained a days respite of the king. He and his fellows fall to earnest prayer to find mercy at God's hand, as we must do in all our necessities: for it is only of Gods free mercy and favour when he defendeth us, or giveth us any thing that good is. furthermore, we may learn how ready God is to grant such prayers as are made of faith, and how near GOD is unto all them that call upon him in truth. And therefore because that Daniel brought faith and a pure conscience, he is heard straight ways. And this secret was opened unto him in a vision by night and he praiseth God. The Prayer. Grant almighty God, that seeing we are in danger every day and hour, and we are not in jeopardy only by the rage of one cruel tyrant, but the devil stirreth all the world against us, and armeth the princes of the world to destroy us: grant we beseech thee, that we may feel in our hearts, and that thou wilt declare in deed that our life is in thy hand, and that thou art such a faithful keeper thereof, that thou wilt not suffer one hear to fall from our heads, but that thou wilt so defend us, that the wicked also may know that we boast not in vain of thy holy name, neither that our prayers unto thee are fruitless, and when we have felt thy fatherly goodness and care all the course of our life, in the end receive us to that blessed immortality which thou hast promised unto us and laid up for us in the heaven, through jesus Christ our Lord. Amen. 20 The name of God be praised for ever and ever, for wisdom and strength are his. 21 And he changeth the times and seasons, he taketh away kings and he setteth up kings, he giveth wisdom unto the wise and understanding to those that understand. 22 He discovereth the deep and secret things: he knoweth what is in darkness. etc. Now Daniel praiseth God, as we aught daily to wish his name to be sanctified, but especially as Daniel doth here, when he worketh any strange work and showeth any token of his favour amongst us. Whereupon saith David: Thou hast put a new song into my mouth. Psal. 40. Isay. 42. And Isay saith, that God hath given the matter of a new song, because he hath dealt marvelously with his Church. So doth Daniel here praise God with most vehement affection, giving unto him only the praise of power and of wisdom, and so separating him from all false Gods and all creatures, in that as he knoweth all things by his wisdom, so doth he rule and govern all things by his power, so that nothing is done but by his appointment: and also that he hath not only this fountain of all wisdom and power in himself, but that he spreadeth forth the same to be seen both in heaven and in earth. So that what wisdom or power so ever appeareth in any creature in the world, it is but a sign, testimony and declaration of God's wisdom and power, that God may be magnified. So that the change and alteration of times, of states, of kingdoms, and of all arts and sciences, are but as it were glasses to cause man to behold God's power and wisdom, by the which all things are governed. Wherefore Daniel teacheth us that we need not to climb up to the heavens to search out this wisdom and power, for it is daily practised amongst us upon the earth, whiles we see kings and kingdoms altered and changed so far above all compass of man's wit and our capacities, that we may always have our recourse unto God and reverence his majesty in all things. If all the years and days should run after one course, we would attribute it unto nature. But now when we see how far summer doth differ from the winter, and that we have not yet always the like summer and the like winter: no sometimes the spring time is hoot as the summer, sometime it is as cold, as stormy, and snowy as the winter, and the summers are sometimes so strange and the years so diverse one from an other: all these alterations and changes are wrought by the wisdom of God to waken us, and to stir our dull hearts to look up to the maker of all, and not to stick to the fond imagination of nature, as do the philosophers, and so rob God of his honour. And if in all these small mutations the power of God be so manifest, how much more should God be magnified in these great transformations of the whole world, which are now in our days most evident: so that we may boldly say to the proud contemners with the prophet David: Lift not up your horns so high, nor speak with stiff necks, for to come to preferment is neither from the east nor from the west, Psal. 75. nor from the sowth: but God is the judge, he maketh low and he maketh high. Thus resting upon Gods, we may deride all vain discourses of man's brain, wherewith they foolishly trouble their heads, that God cometh seldom or never into their remembrance: the which fault Daniel noteth in this 21. verse, like as he goeth farther in the 22. verse. Whereby we learn to give God his due praise in all things, which the world with open sacrilege doth use to rob from him: that if we have any understanding or judgement at all, we must knowledge it to be God's gift. If we have but one drop of common sense or wit, we must praise God for it. For without his secret inspiration giving us this understanding, we should have been like stones and stocks. Now, he that hath more knowledge is more bounden unto God because he hath received more. For who is it that maketh this diversity but only God? But above all, the knowledge of spiritual things is the rare and singular gift of the holy ghost, and therefore the manifest token of God's power. Let us therefore beware of that devilish pride wherewith the word is bewitched, boasting in their gifts as though they came of themselves: & let us praise God for that he hath not only given us the common gift of wit and understanding to put a difference betwixt good and evil, which seemeth only natural: but that he hath so lightened our minds, that we do perceive those spiritual things which else should far pass our capacities, and let us pray continually that he would vouchsafe more and more to open to us that light wherein he dwelleth, that so we may feel the power of his spirit working in our darkness, and strengthening us in his service. ¶ The Prayer. Grant O Lord God, that where so many testimonies of thy wisdom, power, and glory are daily before our eyes, and yet we can not see them, but bury this clear light with our ingratitude: grant we beseech thee, that at the length we may learn to open our eyes, or rather that thou wouldst open them by thy spirit, that we regarding with how many, how great, and how excellent benefits thou presentest thyself unto us, and givest testimony of thy wisdom, thy power, and divine majesty, we mey so profit in this thy school of holiness, that we may attribute all praise of all power, wisdom, and knowledge unto thee, that we challenge nothing at all unto ourselves, but only extol and magnify thee: and the more liberal that thou pleasest to show thyself unto us, the more earnestly we may labour to serve thee and to give ourselves wholly unto thee, taking no piece of praise to ourselves, but caring only for this one thing, that to thee alone may all glory remain and shine throughout the world, through jesus Christ our Lord. Amen. 27 Daniel answered in the presence of the king, and said: the secret which the king hath demanded, can neither the wise, the astrologians, the enchanters, nor the southesayers declare unto the king. 28 But there is a God in heaven that revealeth secrets, and showeth the king Nebuchadnezer what shallbe in the latter days. Thy dream and the things which thou hast seen in thine head upon thy bed, is this. 29 O king, when thou wast in thy bed, thoughts came into thy mind what should come to pass hereafter, and he that revealeth secrets, telleth thee what shall come. ¶ The Meditation. Daniel still laboureth to 'cause the king and all others to give all glory unto God. Therefore he affirmeth that none of those whom they counted wise men, neither any man by art and science is able to understand God's secrets, but God who is in the heavens doth only reveal them as he pleaseth. And with this point he beginneth with the king, to smite a reverence and fear of God's majesty into the kings heart, that he might more diligently hear & fear the words that should after follow, and so be the more apt to receive the mysteries that should be revealed. For this is it that wanteth amongst the worldlings, that they can not think that it cometh of God which Gods messengers do bring unto them. Many now a days are willing to hear what can be said of the Gospel, and what may be brought against popish superstition and error, but they are not inwardly touched nor moved, therefore what so ever they conceive doth but vanish without profit and goeth forth of their remembrance. Wherefore this reverence of God and his word is most necessary, as the beginning of wisdom and the preparation of the mind to right understanding. So doth Daniel then prepare the kings mind, and abbaseth himself and his own knowledge, that God only may have the glory. ¶ The Prayer. Grant almighty God, seeing thou wilt have us to differ from the brute beasts, and therefore hast grafted in our hearts the light of understanding: that we may learn to know this to be thy singular grace and gift, and that we may reverence and magnify thee for the same, and that we may always exercise ourselves in the knowledge of those things which may bring us reverently to regard thy word and thy majesty: and also that we may put such difference betwixt the common sense that thou hast given us, and the light of thy spirit, that thou mayst be glorified: and that we may always especially praise thee for thy gift of faith, whereby we are made thy children engrafted into the body of thy son, and that we may continually crave increase of the same faith of thee, whiles in the end thou do bring us to that full revelation of light, when we being made like thee, shall behold thy glory face to face, and shall have the fruition thereof, through the same our Lord jesus Christ. Amen. 30 As for me, this secret is not showed me for any wisdom that is in me, more than in other: but only to show the king the interpretation, and that thou mightest know the thoughts of thy heart. 31 O king, thou sawest, and behold there was a great Image. This image of excellent glory stood before thee, and the form thereof was terrible. 32 This images head was of fine gold, his breast and arms of silver, his belly and thighs of brass, 33 His legs of iron, and his feet were part of iron and part of clay. 34 Thou beheldest it till a stone was cut without hands, which smote the image upon his feet that were of iron and clay, and broke them to pieces. ¶ The Meditation upon the .31. etc. By this dream of Nebuchadnezer Daniel (as before) declareth all the mutations of kings & kingdoms to be done by God's providence. And though they be never so rich and pompous, though they be never so proud, fierce, or terrible, yet GOD by his secret counsel doth pluck them down at his time appointed, because they magnify themselves against the kingdom of his son Christ, whom he hath determined without man's help, in the mids of his enemies to raise up to his great and eternal kingdom. Now these four Monarchies the babylonians or Chaldees, the Medes or Persians, the Macedonians or Grecians were destroyed one of an other, and the last by the Romans, before the kingdom of Christ was revealed unto the world. Now the Romans fell by ambition, avarice, cruelty, and civil sedition. And Christ who is the just judge of the world from all eternity, as he by his divine providence did justly make the mutations of the other Monarchies, so doth he in this last of all, when he most evidently setteth up his spiritual kingdom upon the earth. Prou. 8. Christ is the eternal wisdom of his father, by whom kings do reign and have their authority approved, if they seek that he may reign amongst them: but if they be open enemies to his kingdom and show themselves cruel tyrants to his people, Psal. 2. he than hath power with his iron sceptre to break them down and destroy them. And this dream of Nebuchadnezer, of the destruction of these Monarchies, was sent especially for the comfort of God's people, that they should not despair when they did see the glyttering pompous kingdom of the Chaldees, after that of the Persians, then of the Macedonians, last of all of the Romans overwhelming the whole earth: but that they should still look for the kingdom of juda and of Christ which God had once promised to be performed, how miserable ruins so ever in the mean space should appear. Therefore then was this dream sent to the king with the interpretation by Daniel, that all the East parts of the world might know it: & that the jews there dispersed might still nourish their faith and hope in God's promises, seeing all things done by his appointment: and that the same God which had told Nebuchadnezer before what should come afterward, had also determined what he would do in time to come: whose purpose could not be changed though it were long differred. Whereas then the jews did know that the Chaldees did then reign over them and all the world by the appointment of God, and that after them there should come an other worse than they, and thirdly that under the Macedonians they should be still in troubles, and that the Romans also should be Lords over all and keep the world in cruel subjection, and last of all that their Messiah whom they looked for, should be the eternal king for ever, and that none of the Monarchies had any assured stability: this was unto them a singular comfort and confirmation. Thus do we see for what cause God would have this thing to be published every where, which was as then unknown, that the jews might deliver that from hand to hand unto their children and posterity, which they heard of the mouth of Daniel, and that his prophecy might be extant and remain for them a continual monument in all ages. Wherefore when the jews that then were captives did see this terrible Image of their enemy in great admiration unto all the world, what could they then think but that they were, as it were swallowed up without recovery? And so likewise under the other mighty Monarchies. Therefore God of his great mercy doth offer them this consolation, that their redeemer should come, which should break in pieces all these Empires, and that without all help of man's hand or human power: for this stone of himself and his own power, should grow into such a kingdom as should fill the whole earth. ¶ The Prayer. Grant almighty God, seeing we wander so in this world, that our minds are easily encumbered and troubled and our judgement darkened when we do see the glistering power and prosperity of the wicked to be terrible both to us and to all others: Grant we beseech thee, that we lifting up our eyes unto the heavens, may remember always how great power thou hast bestowed upon that thine only begotten son, even to this end, that he should guide us and govern us by the power of his spirit, and should also defend us through his fidelity & protection: so that he should altar, change and transpose the whole world for our salvation, that so we may quietly rest under his defence, and fight forth our battle boldly and constantly, with such patience as he commandeth and commendeth, whiles that in the end we may attain that fruit of victory which thou hast promised unto us, and the which also thou wilt show unto us in thy heavenly kingdom. So be it. 36 This is the dream and we will declare before the king the interpretation thereof. 37 O king thou art a king of kings: for God of heaven hath given thee a kingdom, power and strength and glory. 38 And in all places where the children of men do devil, the beasts of the fields and fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of God. 39 And after thee shall arise an other kingdom inferior unto thee, of silver. And the third kingdom shall be of brass, which shall bear rule over all the earth. 40 And the fourth kingdom shallbe strong as iron: for as iron breaketh in pieces and subdueth all things, and as iron bruiseth all, so shall it do. 41 Whereas thou sawest the feet and toes part of potter's clay and part of iron, the kingdom shallbe divided, but there shallbe in it of the strength of the iron. ¶ The Meditation upon the 36. etc. Daniel describeth the golden head to be the king of Babylon, because that in respect of the other three it was the best, yet was it of itself wicked and cruel, but the world ever waxeth worse and worse. The which thing as it was an admonition to the jews to be content with their state: so is it unto us to take heed that we be not carried away with the long custom of sin in these our wretched times. Again, he nameth the Persian kingdom to be of silver, and so inferior to the first Monarchy: not that it was inferior in power and dominion, but because it was worse in ambition, in cruelty, in vice and corruption, as Isay the 13. Isay. 13.18. doth before prophecy. And as the Monarchies did grow greater and greater, so did their vices increase, that men might see their madness which desire to have Princes of so great power and dominions: As though any one man were able to rule any one kingdom, and that this were not rather plain and evident, that such excessive dominions are like great raging rivers that run over the banks, to the great damage of their neighbours, Isa. 8.6.7. as Isay well noteth chapter. 8. So is the third named of brass the Macedonian, not so much for the strength as because it was worse: to 'cause the jews still to wait for the eternal kingdom of Christ which is of mercy and justice. And the fourth of iron the Roman, because it broke down all before it, and was most cruel both to the jews and to other nations. Yet the feet shall be part of potter's metal, part of iron, saith Daniel, which can not well be matched together but the one will break the other: which doth signify the cruel murder that began betwixt the two first brethren and continued manifestly amongst them in their civil wars though they were joined in kindred, to declare unto the godly that that kingdom of the Romans was not it that they should stay upon: but that they should always build their faith and hope upon this stone cut forth of the mountain without hands, and upon that kingdom which the God of heaven should raise up after these kings, which kingdom should never be destroyed, but shall destroy all these kingdoms, and it shall stand for ever. Now, this kingdom of Christ doth not destroy the kingdoms of the world for any other cause, but because that they are enemies to his kingdom. Therefore Daniel speaking of this matter doth treat of a thing them known, and afterwards evidently felt of the jews from time to time, that is to say, that these Monarchies are enemies to the kingdom of God. For the Chaldees had thrown down the temple of God, and as much as in them lay they endeavoured themselves to destroy all his true worship. As for the Medes and Persians, although by Cyrus and Darius at the first liberty to return from the captivity was granted, yet were the jews so miserably handled by the kings following and by their officers and deputies, that the most of them did rather choose to live in exile then to return into their country. Thirdly, though Alexander of Macedony one time spared them, yet the kings that succeeded him most cruelly vexed them, spoiled and slew the most true worshippers of God, and burned Gods holy Testament: so that it is no marvel though Daniel set the kingdom of Christ against such Monarchies. As for the Romans we knew how proudly they despised the God of Israel, and though they had Pantheon wherein they worshipped all the Idols and Gods of all the nations that they Conquered, yet would they not give any honour or place to him at all. Again, how they hated Christ's Gospel, how cruelly they murdered the Christians, and laboured by all means to diffame and banish forth of the world the doctrine of salvation, the matter is most manifest. Therefore Daniel to admonish the faithful what should be their condition and state to the coming of Christ, doth pronounce all those Monarchies and kingdoms to be so many enemies to God and to the kingdom of his son Christ, and that therefore they must be destroyed. And hereby he doth exhort to patience, that the faithful do not faint in so great miseries and persecutions as the proud tyrants should stir up against them so often and many times. And Daniel saith that this stone is hewn forth of the mountain without hands, to signify his divine birth & sending from the heavens, so that his dominion & kingdom must be separate from all earthly Empire, because it is immediately from God and heavenly. ✿ The Prayer. Grant almighty God, that we may remember ourselves so to be pilgrims & strangers in this world, that no glistering show of any riches, or power, or wisdom of this world do blind our eyes at any time: but that we may direct our sight, eyes and senses always to behold the kingdom of thy Son, and that we may so be there fixed, that nothing may hinder us to hast forward in the course of our vocation, whiles that at the length we may come to the mark which thou hast set before us and unto the which thou dost call us at this day by the trump and preaching of thy Gospel: and that at the length thou wilt gather us into that blessed eternity which is purchased for us by the blood of this thy Son, and that we may never be broken by this stone with the wicked world, but that being strengthened with his power, we may by him be raised up above all the heavens. Amen. 44 And in the days of these kings, shall the God of heaven set up a kingdom which shall never be destroyed: and this kingdom shall not be given to an other people, but it shall break and destroy all the other kingdoms, and it shall stand for ever. The God of heaven shall then raise up a kingdom which shall never be destroyed, neither shall this kingdom be given to an other people: it shall destroy all, and itself shall for ever. The which comfortable promise of this eternal kingdom, doth not only pertain to the person of Christ, who is the only king that liveth and reigneth for ever, but also to his Church, which is the whole body of his kingdom, to all his people and subjects, and to every particular member and person of the same. Thus doth this eternal king communicate his eternity to all his, because he will have always a kingdom in this world, though the world can not always see it, and he doth regenerate all his true subjects of this kingdom with his eternal spirit into everlasting life, to reign with him in his kingdom for ever. Therefore the perpetuity of this kingdom of Christ is true after two sorts, besides the eternity that is in the person of Christ: first in the whole body, which is the Church: who though it be often times so scattered that it do not appear in man's eyes, yet doth it never utterly perish, but God doth preserve it by his secret and incomprehensible wisdom and power, so that it shall remain for ever. Secondly in every one of the faithful there is an other perpetuity, because they are borne again by the incorruptible seed, and being borne by the spirit of God, are not only the mortal children of Adam, but they carry the heavenly life in themselves, because the spirit which is in them is life, as Paul saith to the Romans. Rom. 8.10. And we see how this kingdom hath been eternal ever since the doctrine of the Gospel hath been preached. For though the Church have seemed sometimes as it had been buried, yet God gave life in the very grave of Idolatry and ignorance unto his elect. And now how is it come to pass that the children of the Church & the soldiers of Christ's kingdom are come forth as it were of the grave in such abundance, but that the Lord hath mercy upon Zion because his time appointed is come, Psal. 102.13 and therefore his servants delight to build up Zion, yea he himself will build it, and his glory shall appear, and the heathen shall fear and all the kings of the earth at his glory, and the people which shall be as it were new created, shall praise the Lord Furthermore, Daniel saith that this kingdom can not be translated from one to an other, as the first was from Balthasar to Darius, the second from Darius to Alexander, the third from that cursed kindred of Alexander and his Princes to the romans. The fourth of the Romans was turned not only to strangers of foreign nations, but to swineherds (as justine writeth), to beasts, as was Heliogabalus, to monsters in nature, as was Nero and Caligula, and such like: like as also, as the Gospel did grow it continually decayed because it was so manifest an enemy to Christ's kingdom. But as for Christ's kingdom, neither can Christ be spoiled of his power and dominion, neither yet we his members can loose this kingdom, whereof he hath made us partakers. Therefore Christ reigneth for ever, as well in himself as in his members, without any peril of alteration: for we shall be preserved for ever by his grace, and he hath received us into his protection that we can not perish. john. 10. john. 10.1. Pet. 1.5. We that are kept through his power by faith (as Peter saith) may be sure and quiet: for what so ever the world and the devil devise against us, we shall for ever remain safe and sure in Christ. And thus would Daniel have all men to see that there is no stability any where, how great so ever the power or glory appear, but only in Christ. Where Daniel saith, that this stone was hewn forth of the mountain without hands, he declareth that nothing in Christ's kingdom is wrought by man's power, but all things in the salvation of man are wrought by God, as Isa. 63: Isay. 63.5. Because the Lord did see no helper in the world, he armed himself with his own strength. Again, herein we note his low and base beginning, like unto a stone that had no form nor fashion. Which both are comprehended in Micha, Isay. 53. Micha. 5.2 where he saith: Thou Bethleem Ephratha art the lest amongst the thousands of juda, yet forth of thee shall he come unto me, that shall be the ruler in Israel, whose goings forth have been from all eternity. Thus Daniel would answer man's gross imaginations, which might think that because Christ's glory did not appear so great at the first as in the kingdoms of the world, and because yet his kingdom is under the cross, that therefore it were not to be regarded: and would have us to lift up our eyes to the heavens and behold God's power herein, who worketh his glory contrary to man's judgement. 45 Where thou sawest that the stone was cut out of the mountain without hands, and that it broke in pieces, the iron, the brass, the clay, the silver and the gold: so the great God hath showed the king what shall come to pass hereafter, and the dream is true, and the interpretation thereof is sure. This must we always consider that our Saviour Christ said unto Pilate, that his kingdom is not of this world, no man can see how it springeth or spreadeth: john. 18. & how soever the children of this kingdom be dispersed or scattered, and be neither named nor known in the world, yet is it certain that this kingdom of God and his Christ remaineth safe & sound, 1 Kings. 19 though neither Eliah nor any other man can see it, and that this kingdom shall overcome all powers that stand up against it. ¶ The Prayer. Grant almighty God, seeing thou hast made it open and known unto us by so many, so clear, and most sure testimonies, that we may look for none other redeemer than this thy Son whom already thou hast given unto us, and hast established his authority and his divine and eternal power by so many miracles, and hast sealed the same as well by the publishing of thy Gospel, as by the seal of thy holy spirit in our hearts, and dost confirm the same by daily experience: that we may remain firm and stable in him, and that we never turn from him, neither that our faith fail at one time, whatsoever Satan attempt against us, but that we may persever in the course of thy holy vocation, whiles that at length we may be gathered into that eternal beatitude and blessed state of rest, which is purchased unto us by the blood of thine only begotten Son. So be it. 46 Then the king Nebuchadnezer fell upon his face, and bowed himself unto Daniel. etc. 47 Also the king said to Daniel: of a truth your God is a God of Gods, a king of kings. etc. That Nebuchadnezer worshipped God and Daniel, though in some part it may be commended, yet in some respect it is blame worthy: for though he acknowledged the God of Israel to be the true God, yet doth he give part of God's honour unto a mortal man, as many times men without knowledge do mix heaven and earth together, because that they always fall to their superstitions, though they have sometimes some good motions. And it is plain that this confession of the king was but particular, for he did not wholly return unto God from his Idolatry and errors, but was astonished for the present, and returned afterward to greater madness, as followeth in the next chap. And thus many times God compelleth the wicked to give testimonies to his glory, when yet they retain their vices and fall forthwith to their accustomed wickedness, as it is plain afterward. Whereby we may learn that it is not enough though a man with open mouth praise the power and wisdom of God, unless he cast all superstitions forth of his heart, and so hold of one God that he defy all others. For there can not be required a plainer confession than this, and yet we see that Nebuchadnezer was still retained in the snares of Satan, because he holdeth still his false Gods, and thinketh it enough to make God of Israel the chief. The which folly appeareth evidently amongst the Papists, which grant the name of God and Christ, but they rob away all the power and give it unto other creatures after their fond imaginations: and they are not so good as this profane king, for they will not give him the whole government, but fain man to have free will, and all things to run by chance, or that the heaven and earth according to man's merits or demerits do their endeavours and office. Thus make they man's free will the cause of all, and so rob God of his honour. This is their madness. ¶ The Prayer. Grant almighty God, seeing man's heart is so full of hypocrisy that there is nothing more hard then to purge it from all lies, errors, feigning & dissimulation: that we may learn to examine ourselves fully and substantially: and also that thou wilt so shine unto us with the light of thy spirit, that we may verily know our hid vices, and that thou wilt drive them far away from us, that thou only mayest be our God, and that true holiness may prevail amongst us, and that we may give thee pure and unspotted worship and honour, and that we may live with upright consciences in this world, and so be content every one with our own state that we study always for the commodity of our brethren, whiles that at the length we be partakers of that true glory which thou hast prepared for us in the heavens by jesus Christ our Lord. Amen. Chap. 3. The Text. King Nebuchadnezer made an Image of gold. The height thereof was lx. cubits, and the breadth thereof vj. cubits, and he set it up in the plain of Dura in the province of Babel. NEbuchadnezer, after that he had professed the God of Israel to be the true God, doth fall again to this foul Idolatry: wherein after the custom of the Idolaters he uttereth his own pride and ambition. Wherein God would have his wicked heart to be made manifest. Who might have been thought by his former confession to have been wholly changed: but by this it appeareth that in his fairest show of words he remained wicked. And as this is the manner of all superstitious persons, when they pretend their Religion and think that they serve their God, yet will they be seen and praised of the world: so many times they will mix policy with their Religion, to bring men into an uniformity. And these two things are hear manifest. His Idol is so costly and great that his fame must needs spread, and he straightly chargeth all nations both jews and Gentiles upon pain of death to join in this Idolatry. Thus for policy he will establish one Religion in all the nations that were under him, jest by the mixture of the jews that were stiff in their religion, or by any other people any tumult might arise, and by such tumult any shaking or diminishing of his dominion. Thus do many Princes when they publish laws for Religion, rather regard their own quietness and commodity, than what God requireth by his word. And this bold temerity hath been amongst them from the beginning, that sometimes they would make new Gods, sometime they would appoint GOD a law how he should be worshipped: but they would rarely or never subject themselves only & wholly to the word of God. Whereby their madness is manifest, that whiles they pretend to worship God they set themselves above God, and worship their own fantasy and folly. They think it is not for their Princely dignity to be in obedience under God, or to set forth his word simply, but they will have their proceedings to be of more authority: and putting in the name of the King or the Queen, they think the matter is prejudicate and sufficient, that GOD may be worshipped none other ways than it pleaseth them and as they have decreed by their authority. And in such commandments we may see that all those which depend only of their fathers and antiquity, are easily overcome to change their Religion, and they only are able to stand fast against such thundering threatenings of Princes, which have their consciences grounded upon God's holy word. And this is to be noted, that the king doth not command any to profess with their mouths that this is a GOD or that it hath any divinity, but he only requireth the outward gesture. Whereby we may see that they are worthily condemned of Idolatry that do the outward gesture, be it for fear or favour, either that they do dissemble such a matter, as many do amongst the Papists and in other places. We must worship God in spirit and truth, and also with outward profession, joh. 4.23. not only to exercise ourselves in the worship of God, but also to offer ourselves wholly unto him & that we may be holy both in body and soul, 1. Cor. 7.24. 1. Thes. 5.23. as Paul admonisheth us. And by the proneness of this people to Idolatry we have cause to consider our corrupt inclination, how easily at the commandment of authority we may be overthrown. Which aught to admonish us that we labour to know God's word and to retain ourselves with in the bounds thereof, never to shrink therefrom, what so ever commandment come to the contrary, and though an hundredth deaths should follow it. ¶ The Prayer. Grant almighty God, because we wander always so miserably in our own cogitations, that if we do attempt to worship thee at any time by our own fantasies, we do nothing else but profane and pollute the true and pure worship of thy majesty: again we are so easily drawn away to wicked superstitions as may be: Grant therefore that we may remain in the pure obedience of thy word, & that we never turn this way nor that way therefrom: And furnish thou us we beseech thee, with the invincible strength of thy spirit, that we never give place to any terrors or menaces of men, but that we may remain in the reverence of thy name to the end: and how soever the world do rage after their devilish errors, that yet we never fail from the right way, but continue in the right course unto the which thou callest us, whiles our race being ended we may come to that blessed rest which is laid up for us in the heavens, through jesus Christ our Lord 2 Then Nebuchadnezer the king sent forth to gather together the nobles, the princes, and the dukes, the judges, the receivers, the counsellors, the officers, and all the governors of the provinces, that they should come to the dedication of the image which Nebuchadnezer the king had set up. 3 So the nobles, Princes, and Dukes, the judges, the Receivers, the Counsellors, the Officers, and all the Governors of the Provinces were assembled unto the dedicating of the Image that Nebuchadnezer the king had set up: and they stood before the Image, which Nebuchadnezer had set up. 4 Then an herald cried aloud: Be it known to you, oh people, nations, and languages, 5 That when ye hear the sound of the cornet, trumpet, harp, sackebut, psalteries, dulcimer, and all instruments of music, ye fall down and worship the golden image which Nebuchadnezer the king hath set up. 6 And who so ever falleth not down and worshippeth, shall the same hour be cast into the midst of an hot fiery furnace. 7 Therefore assoon as all the people heard the sound of the cornet, trumpet, harp, sackebut, psaltery, & all instruments of music, all the people nations, and languages fell down and worshipped the golden Image, that Nebuchadnezer the king had set up. 8 By reason whereof at that same time came men of the Chaldeans and grievously accused the jews. Although their purpose is not hear expressed that accused Sadrach Mesach and Abednego, yet of the end by probable conjecture we do gather that this was done of a set purpose when the king set up the golden Image. For we do see how they were observed and marked amongst so great a multitude. And (as was said before) it seemeth that Nebuchadnezer did follow the common policy of kings. For though they presumptuously despise God, yet do they arm themselves with Religion to establish their power, and for this purpose only do they dissemble some kind of Religion, to contain the people in obedience. Whereas then the jews were mixed with the Chaldees and Assyrians, the kings policy was to prevent all controversies, and therefore doth he set up this Image in a famous place, that it might be a proof and a trial whether the jews would join themselves to the rites of the babylonians. And this place may minister some probable conjecture that the king was moved hereunto by his counsellors, because they were not well content that strange men of an other nation should be head officers of Babylon, who yet were but as slaves: for by the law of arms they were taken prisoners. Wherefore seeing the Chaldees grudged at this, their malice & envy moved them to give the king this counsel. For else how cometh it to pass that they so suddenly perceive that the jews, namely Sadrach, Mesach, and Abednego do no worship nor reverence to the Image: Surely it appeareth that they did as it were lie in wait to espy what the jews would do, and thereby may we gather that they imagined this crafty accusation at the first when as they counseled the king to make this Image. And that with clamour and tumult they do accuse the jews, hereby do we perceive that their minds were full of envy and hatred. It might be said, that they were stirred with zeal, as superstitious men would have all other bound to their madness, as also cruelty followeth such foolish zeal always: but here it is evident that envy only carried away the Chaldees with such clamours to accuse the jews. And it is uncertain whether they speak of the whole nation, that is to say, of all the exiles generally, or of these three only. This is probable and likely, that they did restrain their accusation to these three. For if these three had been brought down, they would easily have conquered the rest. For few would have been found so constant amongst all the people. It is very like therefore that these outrageous criers do assail those whom they counted most bold & constant: and so labour to bring them down from that high dignity, in the which they could not abide to behold them. Here may it be demanded why they spared Daniel, when it is not like that he would dissemble any thing at all when the king commanded the Image to be worshipped which he had set up. It may be that they abstained from Daniel for a time, whom they knew to be in the kings favour: & that they did accuse these three which might more easily and with less labour be oppressed. I suppose that this craft moved them that they did not name Daniel together with these three, jest peradventure the favour that he was in should mitigate the kings wrath. Now followeth the form of their accusation. O King, Live thou for ever. That was their common salutation. It is added afterward: Thou O king, for vehemency, as though they should say: thou of thy kingly majesty hast made a decree, that who so ever should hear the voice of the Trumpet, harp, Pipe, and other instruments of music, he should fall down before the golden Image, and who so ever refused this, should be cast into the furnace of flaming fire. But here are jews whom thou hast set over the charge of the province of Babylon. This they put to in despite, to charge them with ingratitude, that they being brought to so great honour by the king should despise the kings commandment, and entice others by their ensample to like disobedience. We see therefore that this was spoken to amplify the crime, that the king had set them over the province of Babylon, & they did not worship the golden Image neither honour his Gods. We see that the Chaldees in all this accusation have only this respect, to condemn Shadrah, Meshach, and Abednego of this crime only, that they did not obey the kings commandment. For they do not dispute of their religion, 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 pass with silence that thing which they think not to be expedient, and they lay fast hold of this dart: that the kings majesty is contemned, because these three do not worship the Image which the king by his decree had commanded. Here again do we see that superstitious persons do not apply their mind nor care to search out the true or right worship of God: but casting of this care, they follow only their foolish boldness and their own lust. Wherefore seeing such foolish temerity is set forth unto us by the holy ghost, as it were in a glass, let us learn that our religion and worshipping of God can not be allowed by God, unless it be grounded of the word of God: and that in this point therefore the authority of men is nothing to be regarded. For except we be assured that the religion which we follow doth please God, what so ever by man's authority can be brought to the confirmation thereof, it is weak and nothing worth. furthermore, seeing we see these holy men charged with the crime of unthankfulness and also of rebellion, there is no cause why we should think much to suffer the same at this day. Those that falsely accuse us, do lay rebellion to our charge, because (forsooth) that we despise the decrees of princes which would bind us to their errors and blindness. But as we shall see afterward, we have an easy and ready defence: yet must we suffer this reproach for a while before the world, as though we were stubborn and rebellious: And though the wicked do charge us with ingratitude and a thousand reproaches more, yet must we bear their slanders patiently for a season, whiles the Lord come with his brightness and glory to maintain our innocency. 13 Then Nebuchadnyzer in his anger & wrath commanded that they should bring Shadrach, Meshach, and Abednego. So these men were brought before the King. 14 And Nebuchadnezer spoke and said unto them, what disorder? Will not you, Shadrach, Meshach, and Abednegoserue my god, nor worship the golden image that I have set up? 15 Now therefore are ye ready, when ye hear the sound of the Cornet, Trumpet, harp, Sackbut, psaltery, and Dulcimer, and all instruments of music, to fall down and worship the image which I have made? for if ye worship it not, ye shallbe cast immediately into the midst of an hot fiery furnace: for who is that God that can deliver you out of my hands? This history doth evidently declare unto us, that Princes in dissembling some Religion have only regard to their own authority, that they may the better thrust in themselves into the place of the Gods. For this is a monstrous matter, that king Nebuchadnezer doth here brag against all the Gods, as though there were no power in heaven, but that which he alloweth. What God (saith he) can deliver you out of my hand? And why then did be worship any other God? For this cause verily, to hold the people in with some bridle, and so to establish his tyranny: not that he had any care of holiness in his heart. Daniel doth declare that the king was angry at the beginning. For nothing is more grievous to kings then to see their authority despised. They willbe obeyed in all things, though their commandments be most wicked. Yet the king seemeth afterward to temper himself when he asketh Sadrach, Mesach, and Abednego, if they be not ready to worship his God and that Image of gold. When therefore he speaketh unto them doubtfully and doth yet propound unto them free choice, there is some moderation in these words. For it seemeth that he will not charge them with any crime, so that they will suffer themselves to be turned afterward. But in the mean season the rage breaketh out under this deceivable show of moderation, for he addeth strait ways: Unless ye obey, behold ye shallbe cast into the furnace of burning fire: And at the length he breaketh forth into that cursed sacrilege and horrible blasphemy, that there is no God which can deliver those holy men out of his hands. We see therefore in the person of Nebuchadnezer, with what pride Princes do swell and are puffed up, even where they pretend some zeal of Religion, because they are not touched with any true reverence of the true God, but will have what soever they command, to be received of all men: and so (as I have said) they do rather thrust themselves into God's place, then study to worship God a right or to maintain his glory. To the same end tend the words which he useth saying, that he hath set up the Image that he made. As though he should say: it is not now lawful for you to consult whether the Image aught to be worshipped or not, for my commandment aught to be sufficient unto you. I have set up this Image, not without consultation and reason, therefore it were your duty simply to obey unto me We see therefore how he challengeth most high authority even in the making of a God. For he doth not here treat of politic matters, but he will have this Image worshipped as God, because he hath decreed so, because he hath published his law. And we must always remember (as I have touched) that this example of pride is set forth before us that we may know how we aught to attempt nothing rashly in Religion, but that we must hear God speak, so that we depend of his word and authority: for if we stick unto men there willbe no end of errors. Although therefore that Princes be proud and raging, yet must we keep this rule, that nothing pleaseth God but that which he hath commanded in his word, and that the beginning of true Religion is the obedience which we give to God alone. As concerning the blasphemy, it doth declare that which I have spoken more plainly, that is to say, how soever they pretend Religion, yet they despise all the power of God, and they have none other thing in their hearts but to set forth their authority, and therefore they borrow the name of God that they may be the more honoured. Howbeit in the mean time if it were profitable to change their Gods a hundredth times every day, they would not care to do it. Therefore is Religion for the most part but a pretence to earthly Princes, and no true reverence of God is in their hearts, as in this profane king is evident. For who is that God, saith he? He excepteth no God. If a man answer that he speaketh by comparison because he would defend the glory of his God that he worshipped: yet when he belcheth forth this blasphemy against all Gods, surely his arrogancy is intolerable, yea it was a devilish fury which drove him so far. Now let us come to the chief point, where Daniel declareth with how great constancy Sadrach Mesach and Abednego were endued. 16 Sadrach, Mesach, and Abednego answered and said to the king: O Nebuchadnezer, we are not careful to answer thee in this matter. 17 Behold, our God whom we serve, is able to deliver us from the hot fiery furnace, and he will deliver us out of thy hand, O king. 18 But if not, be it known to thee O king, that we will not serve thy Gods, nor worship the golden Image which thou hast set up. This is the chief thing to be considered in this history, that these three holy men did remain constant in the fear of God, though they did know most present danger of death to hung over their heads. Wherefore when death was set before their eyes, they turned not back from their right course, but they set more by the glory of God, then by their own life, yea then by an hundredth lives, if it had been needful to have bestowed so many, and that had been granted unto them. Daniel doth not rehearse all their words, but gathereth a brief sum only: in the which yet that invincible power of the holy ghost wherewith they were endued, doth plainly appear. Surely this was an horrible threatening when the king said: If ye be not ready to fall down before the Image at the blast of the trumpet, ye shall the same hour be cast into the fiery furnace. When the king thundered after this manner, they might be shaken as men. For we know how dear life is unto us, & how the fear of death smiteth all our senses. But Daniel rehearseth all these circumstances, that we may know that there is more strength in the servants of God when they are led with his spirit, than that they should give place to any threatenings, or fall down for any terror. They answer the king that there needeth no long consultation. For in that they say that they are not careful, they signify by this word that the matter is determined: as that worthy saying of Cyprian is reported by Augustine. When the Courtiers did counsel him that he should regard his life (for the Emperor did against his will judge him to torment,) when flatterers did thus urge him of every side to save his life by denial of Religion, he answered: In a matter that is holy or of Religion, there needeth no deliberation. So do these holy men say: We care not, that is, we never enter into consultation or deliberation what is expedient, what is profitable. Not, this is already concluded, that we by no means will be drawn from the pure worship of God. If thou read it [we aught not to answer thee] it will be almost the same sense. For they declare that the fear of death is in vain set before them: for they are utterly determined and their hearts settled, not to serve one straw bread from the true and lawful worship of God. And here they do use two reasons to reject that which the king propounded. They say that God hath power and strength enough to deliver them: Again though they should die, yet that they do not so much esteem life that they will deny God to prolong it. Therefore they declare themselves to be ready to die if the king will so rigorously urge them to worship the Image. This place is worthy to be noted. For first this answer is to be learned, that when men are about to bring us to deny God, we must shut our ears, and take no farther advisement. For even then begin we to do great injury unto God, when we dispute whether we may decline from his pure worship or not, what so ever cause may thereunto move us. And would to God this were well known to all men, that the glory of God doth excel and surmount all things, that all must be brought law when the diminishing or obscuring thereof is intended. But this craft beguileth many now a days, that they think it lawful to way, as it were in balance, whether it be better for a time to turn from the true worship of God, when any profit doth offer itself of the other side: as we do see at this day such dissemblers, of whom the world is full, to have their colours to cloak their wickedness, when either they worship the Idols with the wicked, or else they deny either privily or openly the true Religion. O what is to be done, the man that is in any office will say? I see how much good I can do if I dissemble a little and do not show myself what I am: for this plains would not only hurt me privately but all others. If the king have none that may sometimes pacify his anger, the wicked thereby shallbe unbridled and have their will and liberty to drive him unto all cruelty. It is better therefore that some keep a mean and so harken and lie in wait what the wicked do, and so though they can not do it openly, yet by some secret practices they may turn away the danger from the heads of the godly. When they object these Arguments, they think that God is answered: As though Sadrach, Mesach, and Abednego could not have pretended the same, or as though it had not come into their minds thus to say: behold we are now armed with some authority to help our brethren, and what a barbarous cruelty will be executed amongst them, if the open enemies of Religion come into our place: for, as much as lieth in them, they will destroy and root out of the earth our nation and all memory of true Religion? Is it not better then that we for a time give place unto tyranny and to this cruel commandment of the king, then to leave our place destitute, which strait ways shall be occupied with outrageous enemies, who will utterly overcome our miserable nation, which is to much oppressed already? I say, they might have gathered all these cloaks and colours to excuse their infidelity, if for the avoiding of danger they had kneeled before that golden Image: but they do not so. Therefore (as I have already said) then hath God his due and true honour, when his worship is determined with out all doubting, and that we are fully persuaded in this, that nothing aught to be so dear unto us, that we may think it lawful to serve, though never so little, from that profession which he commandeth and requireth in his word. To be short, here is that security which aught to confirm the true worshippers of GOD, set against all the crafts and crooked counsels which they invent that do loose the cause of life for the love of life, as the Poet saith. For wherefore do we live but to serve to the glory of God? This cause why we live, do we loose for the love of life, when we being over careful to live in the world, do not regard the end of our life. So then doth Daniel set forth the simplicity which the children of God must needs follow, against all the subtle reasons which the dissemblers invent, to cover their wickedness with some colour. Therefore we are not careful. Wherefore? Because we know assuredly that the glory of God is more worth than a thousand lives, or what soever the sense of the flesh can minister unto us. Then where this magnanimity shall take place, all doubtful wrangling shall vanish away, & they which are called into danger for the testimony of the truth, shall not weary them selves with vain reasons. For (as I have said) their ears shallbe shut up against all these allurements of Satan. And when they do add: That God is able to save them, and if he will not, yet that they are ready to die, they declare what should erect and lift up our minds above all temptations, even that our life is precious unto God, and that he can deliver us if he william. Seeing then we have succour enough in God, let us not think that there is any better way to save our life then to give ourselves wholly unto his protection and defence and so cast upon him all our cares. Again, in the second member this is to be noted, that if God will set forth his glory by our death, this is a lawful sacrifice which we must offer unto him, and that true holiness can have no force in us unless our lives be in our hands, that is to say, except our lives be always prepared for sacrifice. The Prayer. Grant almighty God, that whereas we see the wicked to be carried with so great rage after their fond and filthy imaginations, and that they are so puffed up with so great pride and arrogancy: that we may learn true humility and so subject ourselves unto thee, that we may depend wholly of thy mouth, and that we enterprise nothing without thy warrant: And when we have learned what worship pleaseth thee, that we may constantly continued in the same unto the end, and neither by any perils, neither by any threatenings or cruelty to be moved away from our stability, neither that we be led out of the way at any time: but persevering in the obedience of thy word, thou mayest allow our endeavour and service and so knowledge us for thy children, that we once may be gathered into that everlasting heritage which thou hast prepared for all the members of thy son Christ. So be it. We have noted the constancy of Sadrach, Mesach, and Abednego grounded upon these two reasons, that they were surely persuaded that GOD was the keeper of their life, and that they should be delivered by his power from present death, if it were so profitable: Secondly, because they had determined with themselves that they would die boldly and without fear, if God would have such a sacrifice offered unto him. And that which Daniel speaketh of these three men, pertaineth unto us all. Therefore may we gather hereby a general doctrine when danger cometh unto us for the testimony of the truth, that we learn first to lay up our life in the hand of God: secondly that we be ready to die boldly and without fear. As concerning the first, experience teacheth us that many fail from God and from the profession of their faith, because they can not stand sure in this point, that God is strong enough to deliver them. It is true that this is spoken of all men, that God hath a care over us: Again, that our life is in his hand: but scarcely the hundredth man hath this firmly and certainly fastened in his heart: for every one searcheth a way and mean to save his life, 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 life is cared for of GOD, and also that he hath help and defence sufficiently in him. For he that is gone thus far, may safely enter into danger an hundredth times, for he will not doubt to follow whether soever God calleth. For this one thing doth deliver him from all fear and care, that God can take his servants out of a thousand deaths, as it is said in this Psalm: Psal. 68.23 In his hand are the ishues of death. For death seemeth to consume all things: but God delivereth out of that devouring gulf whom he pleaseth. So this persuasion shall suffice us to a stable and invincible constancy. But it is necessary that they which cast their whole care of their life and safety upon God, have a clear conscience, that they doubt nothing but that they maintain a good cause. And this is also expressed in these words, when Sadrach, Mesach, and Abednego do say: Behold our God whom we worship. When they allege the worship of God, they testify that they have a sure ground, and that they do nothing rashly: that they are the worshippers 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 often times are justly punished for their madness, because they are about to pervert all things. For we see very many to be driven with their own rage, and if such be put to death, they are not to be numbered amongst God's Martyrs. For the cause maketh the Martyr, as Augustine saith, not the punishment. Wherefore there is no small force in these words, when these three men do affirm that they worship God: for by this they do glory that they do not rashly enter into the danger that standeth before them, but for the true worship of God. Now come we to the second. If God will not deliver us from death, know thou O king, that we will not worship thy Gods. I said first of all, that our life must be committed wholly unto God before we can be prepared constantly to undertake any great danger, and that the desire of this earthly and and transitory life aught not to hinder nor hold us from a free and plain profession of the truth: for the glory of God aught to be more precious unto us then a hundredth lives. Wherefore we can not be witnesses of God, unless we lay down the desire of this life, or at the lest prefer God's glory before it. In the mean season it is to be noted, that this can not be done except the hope of a better life do ravish us unto it. For where the promise of the eternal inheritance is not fastened in our hearts, we can never be drawn away from the world. For naturally we covet to be, and that affection can not be drawn from us except faith get the mastery, as Paul saith: We would not be unclothed, but would be clothed upon this mortality. Paul affirmeth that men naturally can not be brought willingly to go out of the world, except (as is said before) that faith get the victory. But when we understand that our inheritance is in the heavens & that we are strangers in the earth, them do we put of the desire of this earthly life, whereunto we are to much addicted. These two are the things then which do prepare the children of God unto Martyrdom, that they doubt nothing to offer themselves and their lives into the hands of God for a sacrifice, that is to say: if they be persuaded that their life is preserved of God, and that he willbe an assured deliverer, if he see it to be expedient: Again when they climb up above this world and aspire unto the hope of that eternal and everlasting life, & so be ready to forsake the world. And in their words a great magnanimity may be noted when they say: Be it known to thee, O king, that we worship not thy Gods, neither the Image that thou hast erected: for here they accuse the king after a sort, that he willbe so arrogant to appoint Religion at his pleasure. Thou hast set up an Image, but thine authority is to us of no valour, for we know that it is a feigned God whom thou wilt have to be worshipped under this Image. But the God whom we worship hath opened himself unto us, and declared that he will not be worshipped under any Image. We know that he is the maker of heaven and earth, and that he hath redeemed our fathers forth of Egypt, & that he would chasten us when he cast us forth into this banishment. Because therefore a sure stability of our faith is manifest unto us, we utterly despise thy God & thy commandment in this point. 19 Then was Nebuchadnezer full of rage, and the form of his visage was changed against Sadrach, Mesach, and Abednego: therefore he charged and commanded that they should heat the furnace at once seven times more than it was wont to be heat. 20 And he charged the most valiant men of war that were in his army, to bind Sadrach, Mesach, and Abednego, and to cast them into the hot fiery furnace. At the first sight God seemeth here to forsake his servants because he doth not openly help them. The king commandeth them to be cast into a fiery furnace: no help appeareth from the heavens. Wherefore this was a full and perfect trial of their faith. They were now armed, as we did see before, to suffer all things. For they do not answer so constantly only because they trusted in the present help of God: but because they were determined to die, and a better life did so comfort their minds, that they were content to loose this present life. This was the cause that they were not afraid for the terrible commandment of the king, but they followed their course, even to suffer death without all fear for the honour of God. For there remained no third thing, but either to choose to die, or else to deny the worship of the true God. By the which example we are taught to premeditate this immortal life in our quiet state, that if it so please God, we do not doubt to lay down our lives for the testimony of the truth: for this is one cause why we are so fearful. Again, when we do come into present danger, then do we tremble and quake, because whiles we are forth of danger we vainly imagine to ourselves a continual securitiy. So long therefore as God giveth us quietness, we must apply our minds to meditate the life to come, that the world may wax vile unto us, and that we may be ready so often as need shallbe, to give our blood for the testimony of the truth. For this history is not set forth unto us, that we should only commend and magnify the virtue and constancy of these three holy men, but it is set forth for us to imitate their constancy. And concerning the king Nebuchadnezer, here Daniel again, as it were in a glass, doth show unto us the pride and arrogancy of kings when their commandments are not obeyed. Surely a heart of iron should have been mollified with this answer, that Shadrach, Meshach, and Abednego did commit their lives unto God, and therefore could not for fear of death be drawn from their faith. But he is filled with anger. Concerning this rage we aught to consider what power Satan hath over men, when he hath them in his claws. They have no moderation nor rule of themselves, although at other times they make a fair show of virtue: As this king had many tokens of virtue, as we have seen before, but because the devil doth now stir him, there appeareth nothing in him but cruelty and rage. furthermore, let us remember that our constancy doth please God, although it do not show forth the fruit thereof before the world. For many under this colour spare themselves to live in their pleasures, because they think it a rashness to offer themselves to death when there appeareth no profit. And many excuse themselves under this pretence, that they strive no more for the glory of God, because they should loose their labour, and their death should be fruitless. But we do hear Christ pronounce this to be a pleasant sacrifice unto God, Mat. 5.11.10.32. Mar. 8.38. when we offer our lives for the testimony of the heavenly doctrine, although the generation before whom we testify the name of God, be crooked & adulterous, yea though it wax the more stubborn at our constancy. And such an example is here set forth unto us in these three holy persons. For how so ever Nebuchadnezer waxed more & more outrageous with their bold confession, yet did that plain confession please God, and they did not repent it, although they did see no such fruit of their constancy as they desired. And the prophet doth express the circumstance, to declare the kings rage: that he commanded the furnace to be made sevenfold hotter than it was wont, and choosed of his strongest men to cast these into the furnace. But as it appeareth by the success, all this was done by the secret providence of God. For the devil might else have obscured the miracle, if all doubts had not been removed. But when the king commandeth the furnace to be made sevenfold hotter, and did choose out his strongest men to do the execution, God by delivering his servants took away all doubtfulness, that the more light should shine forth of that darkness which Satan thought to have blinded men withal, the kings policy and his power. Thus God useth to disappoint the wicked, and the more witty that they be to obscure God's glory, the more doth God 'cause both his glory and his doctrine to shine forth: Like as here, as it were in an image, Daniel doth paint unto us, that the king Nebuchadnezer left nothing undone, whiles that he would thus smite a terror unto all the jews with this cruel punishment: and yet attained he nothing with all his subtle fetches, but that the power of God and his favour should be more evidently opened towards his servant. 21 So these men were bound in their coats, their hosen, and their cloaks, with their other garments, and cast into the midst of the hot fiery furnace. 22 And the kings commandment was strait, that the furnace should be exceeding hot, and so the flame of the fire slew those men that brought forth Shadrach, Mesach and Abednego. 23 And these three men, Shadrach, Meshach, and Abednego, fell down bound in the midst of the hot fiery furnace. Here Daniel declareth the miracle whereby God delivered his servants. Whereof there be two parts: One, that those three men walked safe in the midst of the fire: an other that the flame burned up the kings Guard 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 gave a strait charge, and with so great anger caused the furnace to be heated, and that his strong men were consumed with the utmost flame, where as they three walked in the coals in the fire and the flame. And this is as much as if the prophet had said, that the fire had no force at all upon the holy servants of God, and that the smoke had killed the kings servants. Therefore saith he that those three did fall down in the fire. Then surely they could not help themselves nor find any shift to escape. Further he saith, that they fell down bound: wherefore naturally they should at the first brunt have been choked and smothered, and afterward have been consumed: yet do they remain safe and walk up and down loose in the furnace. We see then that the power of God is so evident, that the devil could darken it with no lies. And that the utmost flame doth devourethe kings guard, of the other part God doth approve this to be his work. And this is the end of the history, that these three men were preserved miraculously and above their hope. Now, by this example we may learn that there is nothing better nor more safe for us, then to make God the keeper and defender of our life. Yet may we not precisely look always to be defended and delivered from all peril: For we do see both these things to be in the hearts of these three holy men: first to hope for deliverance if God see it good: secondly that they doubted not to die with out fear, if it so pleased God. Howbeit this must we gather of this present history, that there is help enough for us in God, if he will prolong our life. And we know that our life is dear unto him. Therefore let us leave it unto his pleasure, either to deliver us from the present peril, or to take us to a better life, as he thinketh best. For in Peter we have both these examples. Peter was delivered forth of prison when as a little after he must die. Then God declared that he had a care over the life of his servant. Afterwards Peter died: then was there no miracle. Why so? because Peter had accomplished the end of his vocation. Thus the Lord as often as is expedient, will show his power to preserve us: but if he will have us go unto death, let us surely think that there is no better thing for us then to die, and that it is hurtful unto us to go about to prolong our life any longer. 24 Then Nebuchadnezer the king was astonished and rose up in haste, and spoke, and said unto his counsellors: did not we cast three men bound into the midst of the fire? Who answered and said unto the king: It is true, oh king. Daniel doth declare that the power of God was manifest to the heathen men, both to the king himself and to his courtiers, who had conspired unto the death of these holy persons. He saith therefore that the king trembled at this msracle: like as God many times compelleth the wicked to acknowledge his power. How so ever they do amaze themselves and harden all their senses, yet will they nill they, they are compelled to feel God's power. Daniel declareth that this came to pass to king Nebuchadnezer. He trembled therefore and did arise hastily and spoke unto his counsellors, saying: Have we not cast three men bound into the furnace? And they answered, it is so. Where it is no doubt, but that both Nebuchadnezer was compelled by God's secret inspiration thus to demand, and they also thus to confess. For Nebuchadnezer might have come straight way to the furnace, but God would wring this confession out of his enemy's mouths, that they together with their king should grant, that Sadrach, Mesach, and Abednego were delivered by no earthly means, but by a rare and marvelous power of God. Let us note therefore that the wicked were witnesses of God's power, not willingly, but because God did put into the kings mouth this question, and also because he did not suffer them to speak any thing but the truth. 25 And he answered, and said: Lo, I see four men lose, walking in the mids of the fire, and they have no hurt, and the form of the fourth is like the son of God. There is no doubt but that God sent one of his Angels who by his presence might comfort the minds of these holy men that they should not faint: for this was a fearful spectacle when they did see the furnace so flaming and themselves cast therein. God therefore would thus comfort their carefulness and mitigate their sorrow, when he sendeth an Angel to be their companion. We know sometimes that many Angels have been sent for the comfort of one man, 2. king. 6.15 Psal. 91.11 34.8. as we read of Elizeus. And this is a general rule: He hath given his Angels charge over thee, that they may keep thee in all thy ways. Again: The Angels pitch their tents round about those that fear God. The which sentences do chiefly belong unto Christ, but they are extended to the whole body of the Church and to every member thereof. Wherefore God hath his armies in readiness by whom he can preserve his. And we read sometimes that one Angel is sent to a whole nation. For God needeth not his Angels when he useth their ministry, but he thus relieveth our infirmity. And when we do not attribute unto his power so much as we should, he sendeth his Angels to correct our doubtfulness: as we have said, that there was one Angel given to these three men, whom Nebuchadnezer calleth the son of God: not that he thought that he was Christ: but we know that that was commonly received among all people, that the Angels were called the sons of God, because there appeared in them a certain divinity. Therefore they did commonly call all the Angels the sons of God. And according to this usual custom Nebuchadnezer saith, that the fourth man was like the son of God. For he could not know the only begotten son of God, which was blinded with so many wicked errors, as we have seen before. Let this simplicity therefore suffice us, that king Nebuchadnezer doth speak after the common manner, meaning that some one Angel was sent unto these three men, Psal. 89.7 because it was usual (as I have said) to call the Angels the sons of God. The scripture speaketh so, & God would never leave the world so brutish but that he would have some seed of true doctrine to remain for a testimony against the wicked. The Prayer. Grant almighty God, seeing our life is but a minute, yea it is nothing but vanity and smoke: that we may learn to cast all our cares upon thee, and so to depend of of thee, that we doubt nothing but thou wilt deliver us from all perils that may come unto us, when it shallbe so profitable for us. Also grant we beseech thee, that we learn to despise and set nothing by our life for the testimony of thy glory, that so we may be ready to departed forth of this life when thou wilt call us: and that the hope of the heavenvly life may be so fastened in our hearts, that we may willingly leave the world, and that we may desire withal our heart that blessed eternity which thou hast witnessed by thy Gospel to be laid up for us in the heavens, which thine only begotten son hath purchased for us with his blood. Amen. 26 Then the king Nebuchadnezer came near to the mouth of the hot fiery furnace & spoke, and said: Sadrach, Mesach, and Abednego the servants of the high God, go forth and come hither. Sadrach, Mesach, & Abednego came forth of the mids of the fire. Here is described a sudden change in a king no less cruel than proud. We have seen before how proudly he required that wicked worship of the servants of God, and when he did see that they did not obey his commandment, how fierce he was against them. And now Daniel declareth how soon his pride was brought down and his cruelty qualed. But it is to be noted, that the king was not so changed that he did cast of wholly his old nature and manners. For when he was touched with this present miracle, he did in deed give glory unto God, but it was for a moment: he did not earnestly repent. And such examples are diligently to be noted: for many men by one fact will judge of every man. Howbeit the most wicked contemners of God may for a time submit themselves unto him, and shall not dissemble it in the sight of men, but shall do it earnestly: because that GOD verily doth compel them thereunto with his power: yet in the mean season they keep within their hearts both pride and cruelty. Such was the turning of king Nebuchadnezer. For he being amazed with the miracle, could resist God no longer: yet he was not constant in his conversion, as we shall see afterward. Let us know therefore that the wicked which are not regenerate with the spirit of God, are driven many times to worship God: but this is only a particular motion in them, and the rest of their life doth not answer unto it. But when God reformeth his servants, he also taketh in hand to govern them unto the end, and doth encourage them to perseverance, and confirmeth them with his spirit. Yet is it to be marked that the glory of God is set forth by this temporal and changeable conversion of the wicked, because, will they nill they, they are compelled to give place unto God for a time: whereby the greatness of his power is known. God doth therefore 'cause that to serve to his glory which doth nothing profit the reprobate, but rather turneth unto them to a greater judgement. For Nebuchadnezer was less to be excused after that he knowledged the God of Israel to be the most high and only God, and afterward strait ways returned to his superstitions. Daniel saith that he came near to the mouth of the furnace, and that he said: Sadrach, Mesach, and Abednego the servants of the high God, go forth and come hither. A little before he would have had his Image worshipped, and that to be counted the only God in heaven and in earth, only because it was his pleasure. For we see that he did challenge so much to himself that he would have all Religion and worship of God subject to his lust and pleasure: but now as though he were a new man, he calleth Sadrach, Mesach, and Abednego the servants of the high God. What place then doth he put himself in and all the Chaldees? Verily that they do worship feigned Gods and Idols, which they have forged for themselves. But God did wring out this word from the cruel and proud king: like as wicked men are compelled by torments to speak that they would not. Thus therefore doth Nebuchadnezer confess the God of Israel to be the high God, as though he had been upon the rack, but not willingly neither of a well disposed mind. He doth not dissemble this before men (as I have said) but his mind was neither pure nor upright, but only boiled out with a particular motion: so that we may say that this was rather a violent than a voluntary motion. After Daniel saith that his companions came forth of the mids of the fire. By the which words he confirmeth again this miracle. For God might have quenched the fire of the furnace: but he would have it burn in the sight of all men, that thereby the power of this deliverance might be more evident. And by the way this is to be noted, that these three men walked in the furnace whiles the king commanded them to come forth: because God had given them none other commandment, They did see that they remained safe and sound in the mids of the furnace. They were content with that present benefit of God, and they thought not themselves at liberty, whiles that by the kings voice they were called forth. Gen. 8.16. Like as when Noah was in the Ark he did see his health and life to lie as it were in the grave: therefore did he attempt nothing whiles he was commanded to go forth. Even so saith Daniel, that his companions went not forth of the furnace whiles the king commanded it. For than they understood that they pleased God, when they had heard it at the kings mouth: not that he was a Prophet or a preacher, but because they were cast into the furnace by his commandment: and so now when he calleth them out they know that the end is appointed of their torment, & so they come forth as it were from death unto life. 27 Then the nobles, Princes, and Dukes, and the kings counsellors came together to see these men, because the fire had no power over their bodies, for not an hear of their head was burnt, neither were their coats changed, nor any smell of fire came upon them. Daniel saith that the nobles, Princes, and Dukes, and the Kings counsellors came together, meaning that they came to consult of this great miracle, and when they had consulted of this matter, he saith that they came to behold that manifest sign of the incredible power of God. And he numbereth certain parts, which do more clearly prove that these three were saved by none other means but by the singular benefit of God. For he saith that the fire had no power in their bodies: again, that there was not one hear of their head burnt: thirdly that their garment was not changed: last of all that there was not any smell of fire upon them. For he expresseth more by this word of smell, then if he had simply said that the fire had not pierced them. For it may be that the fire doth not consume the body, and yet may burn it and scorch it, but when no smell of the fire did once come upon them, the miracle is most evident. This is the mind of the Prophet. Finally he showeth that this miraculous deliverance was manifest, because these three come forth of the furnace, and the Princes, Dukes, & nobles were witnesses of God's power. And their testimony might be of more authority, then if all the jews had beholden this grace of God: for men would not have believed the jews. But when it is manifest that these are sworn enemies to true Religion, surely they would gladly have buried this miracle with silence if it had been in their power. But God draweth them against their wills, and compelleth them to see it with their eyes, and afterward to confess it, to put away all doubt for ever. 28 Nebuchadnezer spoke and said: Blessed is the God of Sadrach, Mesach, and Abednego, who hath sent his Angel and delivered his servants that put their trust in him, and have changed the kings commandment, and yielded their bodies, rather than they would worship or serve any God save their own God. This is a rare confession of a king: but it will appear by process that he was carried with a sudden vehemency, and that there was no lively root of the fear of God in his heart. And I do repeat this again that we may know, that true repentance doth not consist in one work or twain, but in perseverance & continuance, as Paul saith: If you do live in the spirit, walk ye in the spirit. Where he requireth constancy of the faithful, Gal. 5.25. that they may show themselves to be truly regenerate by the spirit of God. Nebuchadnezer therefore, as one ravished in spirit, magnifieth the God of Israel: but in the mean time he mingleth his Idols with the true God. So was there nothing pure in his fact. Even so the wicked when they have felt God's power, they dare not go forward stubbornly against him: but they will please and pacify him with some feigned repentance: yet do they never put of their old corruption, as is plain in Nebuchadnezer, that he was always one, though God at the sudden caused him thus to confess that the God of Sadrach was blessed. But why calleth he him not his God? This might be excused if he had verily given himself to the God of Israel and cast away all superstitions. Howbeit he doth not so, therefore was his confession but feigned: not that he went about to dissemble with men to get their favour, but he deceived himself as hypocrites use to do. He pronounceth the God of Sadrach, Mesach, and Abednego to be blessed. If he had done this purely, he should have cursed all his Idols: For the glory of the true and only God can not be extolled & magnified, unless all the Idols be brought to naught. For wherein standeth the praise of God, but that he alone have the pre-eminence? If any other God be set by him, then is his Majesty darkened, as it were with clouds. 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 angel and delivered his servants. Here Daniel more plainly declareth that Nebuchadnezer was not converted to receive the God of Israel, & to worship him truly with a pure affection of his heart. Why so? For true holiness is always grounded in the knowledge of the true God, which requireth doctrine. Nebuchadnezer did know that the God of Israel was the high God. Whereby? Verily by his power: for he had a spectacle set before his eyes which he could not contemn though he would. Thus then doth he grant the God of Israel to be the high God, taught by this miracle. But this is not sufficient unto true holiness (as I have admonished) except also doctrine be joined unto it, yea & have the chief parts. I do grant very well that men are prepared unto faith by miracles: but if nothing save bore miracles appear, and no knowledge be joined out of the very word of God, it willbe but a shadow of faith: as we have here a most manifest example. Let us know then that this was a particular faith in king Nebuchadnezer. For he had all his mind bend upon the miracle, and being content with that spectacle, he did not inquire who was that God of Israel, or what his law did comprehend, neither yet was be careful for the Mediator. Finally he neglected and despised the whole substance of true holiness, and took hold unadvisedly but of one part only. This do we see daily in many profane men. For God many times doth humble them and causeth them to fly unto him for secure: but in the mean season they remain wrapped in their own wits, and do not renounce their superstitions, neither regard which is the true worship of God. For to approve our service unto God, this principle must be remembered, Ro. 14.23. that nothing doth please him which is not of faith: and that faith can not be conceived by any miracle or by any sense of divine power, but that it must have doctrine also. For miracles are of force only to prepare the mind or to confirm Religion: but of them selves they can not bring men to the true worship of God. And this is marvelous that this profane king saith that an Angel was sent from God, save that it is evident in the profane writers, that there was always some thing known of the angels. This was a certain before conceived persuasion of the angels: like as also amongst all people there is some taste that there is a God. And where Daniel said before that the fourth which was in the furnace was called the son of God by the king of Babel, even them, as I have said, Nebuchadnezer professed himself that he understood something of the Angels: but now he speaketh more plainly, that God hath sent his Angel. And how the Angels do help the elect and the faithful, I there touched briefly, and I do not use to stand long upon common places. For this place it is enough to note, that the wicked which never heard any thing of God or of true holiness, did yet hold this principle, that God useth the ministry of his Angels to save his. And this moved Nebuchadnezer to say, that an Angel was sent from God to deliver his servants. Then he addeth: Which trusted in him. Which is also to be noted, for it is added as the cause why these three were so marvelously delivered: because they put their trust in God. And although Nebuchadnezer was but almost like a stock or a block concerning the doctrine of faith: yet God would teach us by this stone or block, and make us ashamed, and lay unto our charge the want of faith, which causeth that we can not commit our lives to Gods will, and boldly undertake all dangers when need requireth. For if we were fully persuaded that God is the keeper of our life, surely no menaces, no threatenings, no terrors, not nor finally any deaths could stop us from going forward in our office. But infidelity and distrust in God is the cause of our slothfulness: and so often as we turn forth of the way, so often as we defraud God of his honour, so often as we fail traitorously, the want of our faith doth utter itself, and may, as it were, be palpably felt and seen. Let us learn them, if we will have our life defended with the hand of God, to give ourselves wholly unto him: for he will never deceive us, if that we rest in him. We do see that Sadrach, Mesach, and Abednego, were uncertain of the end: yet this could not diminish nor abate their hope and confidence in God: for they used this Dilemna standing of two parts: either God will deliver us from the fiery furnace, or if we die he will save us after a far better sort, for he will gather us into his kingdom. Although then they durst not promise' themselves the thing that they knew not, yet they laid up their lives in the hand and protection of God. Wherefore they are worthily commended by Nebuchadnezer, that they trusted in their God. Afterwards he saith: that they changed the kings decree, that is to say, that they did not regard it, but rather did disannul it, as having greater authority. For who so settleth himself upon God, he easily despiseth all mortal men, and all the glory & haughtiness in all the world. And this sentence is worthy to be noted, that faith is first laid for the foundation: them the magnanimity, boldness, & constancy wherewith Sadrach, Mesach, and Abednego were endued: because that whosoever resteth upon God, he can never be turned away from doing his office, and though never so many dangers be offered, yet shall he be carried a fit thorough all, by the wings of his faith. So that he which knoweth that God standeth of his side, is above all the world, that he neither is astonished at the sceptres and crowns of kings, nor feareth their power, but overcometh all haughtiness in the earth that shall stand against him, and will never turn back from his right course. He saith afterward: that they gave their bodies, jest they should worship any but their own God. Many that boast themselves Christians now a days would overthrow and disallow that thing which this wicked king is compelled to praise in these three persons. For they do imagine that faith can be buried in the heart, and bring forth no fruit of confession. There is no doubt but that God will have all these things rehearsed by his Prophet, that their craftiness may be detestable unto us which would defraud God of his lawful honour, and yet would, as it were, stop his eyes that he should not espy the injury that is done unto him. Such are unworthy to be reproved by the wrod of God: and Nebuchadnezer is here set their master, their correcter and their judge. This also must be noted, that Nebuchadnezer doth praise these three men because they refused to worship any God but their own God. And why then did he mingle his multitudes of God? for he departed not from his errors to give himself wholly to the God of Israel, and to embrace his true worship. Why doth he praise that in others, which he himself doth not follow? But this is a thing over common. For we see that virtue is praised, and yet goeth coldly forward. For many think it sufficient with their lips and tongues to do their office. Howbeit though Nebuchadnezer did seem to himself to speak earnestly, yet did he not consider himself: and so this took away the whole pretence of all excuse: For he could not afterward pretend ignorance and error, when he with his own mouth had affirmed, that none other God was to be worshipped. Let them therefore now be ashamed which will be called Christians, unless they be free from all wicked superstitions, and consecrated themselves wholly unto God and retain his pure worship. This is also to be considered, that the king Nebuchadnezer did not simply praise the constancy of these three men, because they do not worship every God: but also do acknowledge the God of Israel to be the true God. Whereupon it followeth that all other were feigned and mere vanity. But he spoke this without advisement, for God had not lively touched his heart as he useth to work in his elect, whom he doth regenerate. 29 Therefore I make a decree, that every people, nation, and language, which speak any blasphemy against the God of Sadrach, Mesach, and Abednego, shallbe drawn in pieces and their houses shallbe made a jakes because there is no God that can deliver after this sort. Here Nebuchadnezer is pushed further forward: for I must use this word, because he doth not receive the worship of the true God in his heart to forsake his errors, as I have said. It is therefore as though God did thrust him forth by force to publish this decree. The decree in deed of itself is commendable and Godly, but Nebuchadnezer was carried with a blind and sudden motion, because Godliness had taken no root in his heart. Therefore is he always only beholding the miracle. So is his faith partilar, and also the fear of God in him was fruitless. Why then doth Nebuchadnezer seem to be a patron of God's glory? Verily because he was afraid by the miracle. Wherefore being not otherways moved, he could not be retained in the reverence of one God. Finally this zeal that he pretendeth is nothing else but a motion that easily vanisheth. And this is profitable to be noted. For we see many carried with a vehement zeal to set forth God's glory, but because they want knowledge and judgement, this can not be counted praise worthy. And many also do much more wickedly, as we see in Popery, where many proclamations of kings and Princes fly abroad. If a man ask them what maketh them so hot and fervent that they spare not man's blood? forsooth they pretend a zeal of God: but it is a mere raging madness where true knowledge doth not guide it. We must consider therefore that no law can be made nor any decree published of religion and of the worship of God, except the true knowledge of God confirm it, and be seen in it. Nebuchadnezer verily in this decree had a good ground: but (as I have said) it was only a particular motion in him. But they that will now be counted Christian Princes, do only rage's under the pretence of a zeal, and so like cruel beasts do sheed innocent blood. Wherefore? Because they do not discern betwixt the true God and the Idols. But this shallbe touched afterward. Nebuchadnezer doth extol the God of Israel. But how doth he know that he is the high God? Verily by one token of his power only. But he despised that which was the principal: to understand by the law and the Prophets who that God was and what was his will. So do we see the glory of God to be maintained but in one part only: and in the mean season that which was the chief in his worship and in true holiness, to be despised and left out. The punishment is great, that he should be cut in pieces and his his house made a jakes which speaketh blasphemy against the God of Israel. Where we note, that severity is not to be condemned, where the true worship of God is maintained even with sleit punishments. But we must be assured of a true judgement in the cause. But of this also I will speak afterward. As for that which followeth: that there is none other God which can deliver after this manner, it doth confirm that which I touched before: that this king did not regard in his decree, either the law of God, or any other part of religion, but only that he was moved by this miracle, so that he neither could nor would suffer any thing to be spoken in reproach against the God of Israel. Wherefore this only thing is worthy blame in this decree, that he doth not inquire nor search who is that God, that he may be drawn by a sure persuasion to publish the decree. 30 Then the king promoted Sadrach, Mesach, and Abednego in the province of Babel. This seemeth to be of small importance, yet is it not written in vain: but for this purpose, that we may know that this miracle was ratified through the whole province and country, when all the Chaldees did know that these three men were cast into the fiery furnace, which afterward had again the kings power and were restored to their former dignity. Seeing this was done, the power of God could not be unknown. For it was like as if God had sent forth three preachers throughout the country, which should proclaim in every place how marvelously God had delivered them from death by his singular benefit. Whereby also it might be understand that all the Gods which were then worshipped in Chaldea were of no value, seeing that great God whose Image the king had set up, was despised: and yet that this constancy was allowed of the true God which had delivered his servants from death. ¶ The Prayer. Grant almighty God, seeing thou art known unto us by the doctrine both of the law and the Gospel, and dost vouchsafe daily to open thy will familiarly unto us: that we may remain stable and steadfast in the true obedience of that doctrine wherein perfect justice is manifested unto us: and that we never be moved from thy worship nor turned away from thy service: and whatsoever cometh unto us, that we may be ready rather to die a hundredth deaths, then to turn from the true profession of thy religion, in the which we know that our salvation consisteth: that so we may glorify thy name, that we may be partakers of that glory which is purchased unto us by the blood of thine only begotten Son. Amen. ¶ Chapt. 4. by true division, for here beginneth the preface to the proclamation. 31 Nebuchadnezer king, unto all people, nations, and languages that devil in all the world, peace be multiplied unto you. 32 I thought it good to declare the signs and wonders that the high God hath wrought toward me. 33 How great are his signs, and how mighty are his wonders: his kingdom is an everlasting kingdom, and his dominion is from generation to generation. Daniel doth first speak here in the kings person: afterward he declareth what came to the king. But it may seem strange that Daniel sometimes bringeth in the king of Babylon speaking, then speaketh he in his own person, and afterward bringeth in the king speaking himself. Howbeit seeing this variety doth neither obscure the sense nor make it doubtful, we aught not to be troubled therewith. The sum of this chapter is: Because that Nebuchadnezer was plainly taught, that the only God of Israel was to be worshipped, and he was compelled to confess this for a space, yet because he departed not from his superstitions, yea and what so ever he had conceived of the true God it rested not in his heart, but vanished away by and by: therefore is he worthily punished like a beast for so great ingratitude. God would have him to be more and more blinded, as he useth to do with the reprobate, and sometimes with the elect also. When they will run from sin to sin, God looseth them the rain till they cast themselves down headlong. Afterwards either he reacheth them his hand, or he draweth them back with his secret power, or bringeth them into order by his rods and corrections and so humbleth them. Thus did he with the king of Babylon. We will consider the dream afterward: but here we briefly note that the king was admonished that he might perceive in the end, that he had no excuse of his stubbornness and contempt. God might worthily in deed have stricken him as soon as he did see that he was not truly converted: but before God would punish him so severely (as we shall see afterward) he would monish him, to prove if there were any hope of repentance. And although he did seem to receive that thing with great modesty that God declared by the dream, and Daniel did interpretate unto him, yet did he profess with his tongue that which he had not in his heart. And this thing is manifest, because that where he aught to have trembled, to have been careful and to take heed unto himself, yet ceased he not from his pride, but boasted himself to be a king of kings, & Babylon to be the queen of all the world. Because therefore he did speak so proudly after he was admonished by the prophet, we perceive that the dream did nothing profit him. But God by this means would make him more inexcusable. Again, although no fruit thereof did strait ways appear, yet by long process of time, when God touched his heart he did know more plainly that this punishment was sent unto him of God. Therefore was this dream an entry and as it were a preparative to repentance. And like as the seed seemeth to putrefy in the earth before it bring forth his fruit: so also sometimes God worketh leisurely, & causeth that his doctrine which seemed unprofitable a long time, becometh at the length fruitful and of force. Now come I to the words. The preface of the decree is: Nebuchadnezer the king to all people, nations and languages which devil in all the world: that is, under his dominion. For he would not have this understand of Scythia or France, or other far countries, but because his dominion stretched far and wide, he spoke proudly: as we see the Romans call their Rome the imperial sea of all the world, yet were they not lords over all. Nebuchadnezer therefore doth here proudly set forth the largeness of his Monarchy, when he sendeth forth his decree to all people and nations upon the whole earth. Afterwards he joineth this: I thought it good to declare the signs & wonders that the high God hath wrought toward me. There is no doubt, but that at length he perceived that he was punished for his ingratitude, because that he had given glory unto the one and true God, only by tongue and outward show, and afterward fell again to his old superstitions, yea he would never cast them of at all. Therefore do we see that this king was often chastised before he would take profit of God's correction. Let us not marvel then if God do often smite us with his hand, for daily experience doth try us to be slothful and very sluggards at God's admonitions. When God therefore will bring us to repentance, he must of necessity beat us oftentimes, because either we are nothing moved when we are chastised by his hand, or if that we do seem for one time wakened, yet do we return again by and by to our old sinful slumber. It is of necessity therefore that the scourges be doubled. This do we see in this present history as in a glass. How be it this was a singular benefit of God, that Nebuchadnezer did give 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 unfeigned repentance: I do leave that in doubt. Yet I do nothing doubt but that Daniel doth rehearse this decree, to declare that the king was in the end compelled to confess the God of Israel to be the only God, and to publish the same to all people and nations under his dominion. In the mean season this is to be noted, that this decree of the king is praised by the spirit of God. For Daniel doth rehearse it for none other purpose, but to declare the fruit of the conversion in the king. Wherefore this is with out all controversy, that king Nebuchadnezer hath testified his repentance when he magnified the God of Israel before all the world, and appointed a penalty for all them which spoke blasphemously against that God. Therefore is this place often cited by Augustine against the Donatists: Epist. 166. add Donatistas'. for they would have been suffered still unpunished when they maliciously troubled the Church, when they corrupted the pure doctrine, yea when they took upon them to rob like thieves and rage like murderers. For it was manifest that diverse were then murdered by them and others maimed. When these men lived so wickedly, yet would they have their wickedness to go unpunished: & this they held for a principle, that no man aught to be punished for holding a contrary religion. For the which thing some at this day are to much bend to contention. It is evident what they seek. For if a man mark them, they are wicked contemners of God, at the lest they would have nothing to be certain in religion. Therefore do they labour to overthrow and, as much as in them lieth, to destroy all the principles of religion. Therefore that they may pour forth their poison, they strive thus stoutly for impunity & deny that heretics and blasphemers aught to be punished. That impudent Castalio is one of them, and his fellows, and other such like. Such were then the Donatists. And therefore (as I have said) Augustine doth often times cite this place, and declareth that it is shameful slackness when Christian princes do not by punishing the heretics and blasphemers, maintain God's glory: considering that Nebuchadnezer which was never truly converted, yet by a certain secret instigation published this decree. How so ever it is, it is evident enohgh to such as are modest and void of contention, that this decree of Nebuchadnezer is commended by the testimony of the spirit. If it be so, it followeth consequently that it is the duty of kings to defend Gods true worship, & to punish severely profane contemners, who labour either to make nothing of true religion, or adulterate and corrupt the true doctrine with their errors, and so dissipate the unity of faith and trouble the concord of the Church. This is plain by the text of the prophet. Nebuchadnezer saith first: It is good for me to declare the signs 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 twice or thrice chastised him, at the length he confesseth that it is good and glorious for him to declare the wonderful works of God. And he breaketh forth into an exclamation: how great are his signs, how wonderful are his mighty works? his kingdom is an eternal kingdom and his dominion for ever It is no doubt but Nebuchadnezer would stir up his subjects to read this decree more diligently, and to know the greatness thereof, that they might give themselves to serve that true and only God. He calleth the high God the God of Israel undoubtedly. Yet do we not know whether he had cast away his superstitions or no. And I do rather think the contrary, that he had not cast of his errors, but that he was compelled thus to give glory unto the true God. He did then so knowledge the God of Israel to be the high God, that he did join unto him the inferior Gods as companions and mates: as all the faithless have perceived that there was one high God, but they imagined therewith an heap of other Gods. So then did Nebuchadnezer confess the God of Israel to be the high God, yet did he not correct the Idolatry that was under his dominion: yea he mingled altogether his false Gods with the God of Israel, and so left not his corruption. He doth greatly celebrated God's glory, but that is not enough unless all superstitions be abolished, that that only religion which is prescribed in the word of God may have place, and the pure and perfect worship of God may only flourish. To be short, this preface may be some token of a notable conversion. But we shall see straight ways, that Nebuchadnezer was not wholly purged from his errors. Wherefore we aught to be the more moved, where we see the king wrapped in many errors to be so ravished with the admiration of God's power, that he exclaimeth & crieth out because he could not express that which he had in his heart. Chap. 4. The Text. 1I Nebuchadnezer being at rest in mine house and flourishing in my palace, 2 See a dream which made me afraid, and thoughts upon my bed and the visions of mine head troubled me. 3 Therefore made I a decree that they should bring all the wise men of Babel before me, that they might declare unto me the interpretation of the dream. HEre doth Nebuchadnezer declare how he did know the high God at length. He doth not show what lessons he had received before, but because his pride was tamed at length by this dream, therefore doth he only make mention thereof. Yet there is no doubt but he called into memory also his former dreams and condemned himself of ingratitude, that he had buried so great power of God, and that he had blotted out with wicked oblivion so great benefits as God had given him. Here then only he speaketh of the last dream, as we shall see afterward. But before he come to the dream, he saith: that he was quiet. Whereby he noteth the circumstance of the time, that we may know that he was corrected of God because prosperity had made him drunken, and as it were brought him in sleep. It is no marvel though it were so with him: for it is an old proverb, that fullness engendereth fierceness, as we do see horses when they are much pampered, to kick, to be fierce and not to abide the rider. The same also is seen amongst men. For if God treat them favourably and bountifully, they wax fiece, they are outrageous against all men, they shake of the yoke of God himself, and in the end they forget that they are men. And seeing David did so, what will profane men do, or such as are over much addicted to the word? For David doth confess that he was deceived with his quietness and felicity, that he thought nothing was more to be feared: Psal. 30.7 I said in my felicity or in my quiet state: I shall not be moved. And afterward he saith: O Lord thou hast chastised me, and I was amazed. Seeing that David then promised unto himself perpetual quietness in the world, because God had spared him for a time, how aught our tranquillity to be suspected jest we settle in our dregs? Nebuchadnezer therefore doth not recite in vain that he was quiet in his house and flourishing in his palace: for this was the cause of his boldness and pride that caused him to despise God so carelessly. Afterwards he addeth: that he saw a dream and that he was troubled. He would here without doubt distinguish his dream from common dreams which do often rise either of the troubling of the brain, or of cogitations in the day, or of other causes, even as it hath been seen in an other place. Neither is it needful here to repeat those things which we have largely spoken of before. Let this be sufficient, to perceive briefly how the dream may be discerned, (whereby GOD did admonish him of the punishment to come) from other dreams which are either of troubles, or vain, or without effect. Therefore he saith, that he saw a dream, and yet he was waken. For he addeth: that he had thoughts upon his bed, and then: he was troubled with the visions of his head. This heap of words doth tend none other way but that that vision was an heavenly oracle, of the which we will speak again more largely. It followeth: that he made a decree: that all the wise men of Babylon should be called which might expound or make open the interpretation of the dream. The king, no doubt, did dream often: neither yet did he call unto him every day the Mages, Soothsayers, and Astrologians and others which excelled in the science of prophesying, or at the lest did profess it. He did not ask them of all his dreams, but because God grafted in his heart, a sure note whereby he marked this dream, therefore the king could not rest until he heard the interpretation thereof. So we have seen before, that the authority of the first dream of the four Monarchies and of the everlasting kingdom of Christ was established: so that the king perceived that it came from heaven. And there is some difference betwixt this dream and that which we expounded before. For God did blot out of the remembrance of king Nebuchadnezer the dream of the four Monarchies: so that it was necessary that Daniel should bring before the king the very dream, and also should interpret it: for them Daniel was more unknown. For although he had profited so much that he excelled among all the Chaldees, yet Nebuchadnezer the king would less have marveled at him if he had been only an interpreter of the dream. Therefore God would get the greater reverence to his Prophet and his doctrine when he gave him two parts, that is, that he should foresee what the dream was, and then expound the sense and the end of it. In the other dream Daniel was only the interpreter. But now God did sufficiently prove that he was endued with a heavenly spirit, so that Nebuchadnezer should call him no more as one of the Mages, but should discern him from all the residue. 4 So came the enchanters, the Astrologians, the Chaldeans and the Soothsayers, to whom I told the dream, but they could not show me the interpretation thereof. Here Nebuchadnezer doth confess that the Mages were called in vain. Whereby it appeareth that all their knowledge was deceivable: or at the lest that Daniel could expound the dream that came not by man's study or industry, but by an heavenly revelation. And I do embrace this sentence, that Nebuchadnezer would express plainly that Daniel was taught by God to interpret dreams, & that this was a singular gift of his spirit. For he doubted not but that if there were any art of divination, his Mages, enchanters, and Chaldees which boasted upon the title of perfect knowledge, had it. This than was without controversy with him, that they knew all things that man could know, and seeing they could not know this thing, it appeared that Daniel was taught of God, and so Nebuchadnezer did extol him above all the Mages, as though he should say that he was a Prophet from heaven, as appeareth afterward. 5 Till at the last Daniel came before me, whose name was Beltsazar, according to the name of my God, which hath the spirit of the holy Gods in him, and before him I told the dream, saying: 6 O Beltsazar chief of the enchanters, because I know that the spirit of the holy Gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Here doth the king of Babylon speak gently unto Daniel, because he perceiveth himself destitute of his own Doctors. And hereby we perceive that he never came to the true God, but when he was compelled by necessity. Daniel was not unknown unto him, neither was he far away, for he was in his palace. Seeing then that the king might have had Daniel when he would, why did he leave Daniel out and called the other Mages so solemnly? Wherefore it is plain (as I have said) that he never gave glory unto God, but when he was driven thereunto by great necessity. Therefore he did never submit himself unto the God of Israel of his own accord willingly: and it is plain that they are but sudden motions when soever he showeth any sign of holiness. When he entreateth Daniel so humbly, we see his servile nature. Like as all proud men when they need not the help of others, they are so puffed up that no man can bear their pride and insolency: but when they are brought to extremity, they would rather lick the dust of a man's feet, them want the favour that might help them. Such was the nature of this king: for he would gladly have despised Daniel, as he had already counted him inferior to the Mages: but when he seeth himself remain in his troubles, and that he could have no remedy but by Daniel, this he taketh for his last refuge and now he seemeth to forget his pride and authority when he doth speak thus fair unto the holy Prophet of God. But the rest shallbe touched afterward. ¶ The Prayer. Grant almighty God, seeing thou dost here set before our eyes a notable example whereby we may learn that the greatness of thy power can not be enough commended with man's praise: and seeing that we hear that this profane, cruel, and proud king was a publisher thereof, & that thou hast vouchsafe to manifest thyself unto us in thy son Christ: Grant we beseech thee that with true humility of spirit we may study to glorify thee and give ourselves wholly unto thy service, that we may declare not only with tongue and mouth but also by our works, that thou art not only our true and very God, but also our father: seeing thou hast chosen us to be thy children in thine only begotten son, whiles that we may have the full fruition of that eternal inheritance which is laid up for us in the heavens by the same jesus Christ our Lord. Amen. O Beltsazar chief of the Mages, because that I do know that the spirit of the holy Gods is in thee, and that thou knowest all secrets, declare thou my visions and the interpretation thereof. We said before that the king did thus humbly entreat Daniel, because he was brought to an extremity. For he did not seek unto him at the first, but consulted with his enchanters. Whom he then despised, he is now compelled to worship and reverence. He calleth him Beltsazar: the which name doubtless did sore wound the heart of the Prophet. For he had an other name given him of his parents even from his infancy, whereby he might know that he was a jew and that he had his original of a holy and elect nation. Now that his name was changed (as we have said in an other place) it was done undoubtedly by the craft of the tyrant, that he might by little and little forget his kindred. Therefore king Nebuchadnezer would by changing his name make the holy servant of God degenerate. Therefore as often as he was called by this name, there is no doubt but that he was much offended. Howbeit he could not remedy the matter because he was a captive, and (as he did know) he had to do with proud and cruel people that were now conquerors. Again, in the next verse Nebuchadnezer saith that this name was according to the name of his God. Wherefore seeing Daniel had his own proper name of the judgement of God which his parents had given him, Nebuchadnezer would put away that holy name of his religion, and calleth him Beltsazar in honour: the which name is very like to be derived of the name of his Idol. Wherefore this was double grief to the holy Prophet, that he was spotted with such a foul blot, that he bore the mark of the Idol in his name. But he must bear this cross also amongst the other scourges of God. Thus did God exercise his servant many ways in the bearing of his cross. Now that he calleth him the chief of the enchanters, this doubtless priked the mind of this holy Prophet. For he desired nothing more them to be dissevered from the Mages, who deceived the whole world with their crafts and delusions. For although they were excellent in the knowledge of Astrology, and held some principles that were commendable, yet we know that they corrupted all sciences. Therefore Daniel was not willing to be counted one of them: but he could not deliver himself from this infamy. Thus do we see that his patience was tried diverse ways by God's appointment. Nebuchadnezer saith farther: Because I know that the spirit of the holy Gods is in thee. Many do translate, Angels, which I mislike not. For all nations did know that there was one high God, but they feigned the Angels to be inferior Gods. How soever it is, here Nebuchadnezer doth bewray his ignorance, that is to say, that he had yet profited no further in the knowledge of the true God, but that he was yet wrapped in his old errors, and holdeth still many Gods, as he was entangled with that superstition at the first. This place may be translated in the singular number as as some do, but so it is wrested, and the reason that moveth them is very weak. For they think that Nebuchadnezer was truly converted, which is proved to be false by the whole text. And they that are of this opinion would excuse him of all fault. But seeing it is plain the many testimonies of old ignorance are contained in this decree of Nebuchadnezer, there is no cause why we should change any thing of the simplicity of the words. Therefore he granteth to Daniel a divine spirit, but in the mean season he imagineth many Gods. Because (saith he) the spirit of the holy Gods is in thee, and no secret is hid from thee. As though he should say, that Daniel was endued with a divine spirit, so that what so ever he propounded should easily be answered. Nebuchadnezer knew this: why did he not then strait ways call Daniel unto him when he was in doubt, seeing Daniel was able to deliver him from all grief? Here his ingratitude is perceived, that he consulted with his Mages and neglected Daniel. We may see then how he always laboured to run away from God, until that he was drawn by force: whereby it appeareth that he was not truly converted. For repentance is voluntary, and they are counted to repent, who return willingly unto God from whom they fall: the which can not be done without faith and the love of God. 7 Thus were the visions of mine head in my bed. And behold I saw a tree in the mids of the earth, and the height thereof was great: 8 A great tree and strong, and the height thereof reached unto heaven, and the sight thereof to the ends of all the earth. 9 The boughs thereof were fair, and the fruit thereof much, and it was meat for all, it made a shadaw under it for the beasts of the field, and the fowls of the heaven dwelled in the boughs thereof, and all flesh fed of it. 10 I saw in the visions of my head upon my bed, and behold a watchman & an holy one came down from the heavens, 11 And cried aloud and said thus: hue down the tree, and break of his branches: shake of his leaves and scatter his fruit, that the beasts may fly from under it, and the fowls from his branches. 12 Nevertheless leave the stump of his roots in the earth, and with a bawd of iron and brass bind it among the grass of the field, and let it be wet with the dew, and let his portion be with the beasts among the the grass of the field. 13 Let his heart be changed from man's nature, and let a beasts heart be given unto him, and let seven times be passed over him. Nebuchadnezer doth here tell his dream, the interpretation whereof shall follow afterward. Yet because the bore narration should be unprofitable unless we speak something of the matter, it is necessary that we touch somewhat thereof, and the rest shallbe differred. Now first of all under the figure of a tree was Nebuchadnezer described, not that he did perform the full office of a king, but because God hath appointed kingdoms and dominions in the world to this end that they should be like trees, of whose fruit all mortal men should taste and eat, and under whose shadow they should also find rest and comfort. And this ordinance of God is of such force, that the very tyrants, although they be very far from right and true government by moderation, yet whether they will or not, they are compelled to be trees: for it is better to live under a most cruel tyrant, them to live without any regiment. Let us imagine that all were of like authority: what will such a disorder bring in the end? No man will give place to an other: every man will try what he were able to do: so shall there be all licentious liberty to rob and to steal, to beguile & to kill one an other: finally all men's lusts shall be set at liberty. Therefore have I said that tyranny may better be borne, than a dissolute disorder where there is no government at all, where there is none that hath power over others to keep them in order. Wherefore they dispute over subtly which think that a king is here described which had great virtues: for there was no such excellency of justice and equity in king Nebuchadnezer. But first of all God would declare under this figure, how he would have the world governed by a politic order, and therefore appointeth kings and monarchs and other magistrates. Secondly he would declare that although tyrants and other Princes which forget their duties, do not perform that which is appointed unto them by God, yet the grace of God is always evident in all empires and dominions. The tyrants go about to extinguish all comfort of justice and equity, and to confounded all things together: but God in the mean season doth restrain them by a secret and incomprehensible manner, that they are compelled to be profitable to mankind, will they nyll they. This than is to be learned by the figure or the Image of the tree. And where it is added: That the birds of heaven dwelled in the branches, and the beasts did feed of the fruit thereof, this must be referred unto men. For although the beasts of the field have some commodity by politic government, yet we know that God did appoint it for man's sake. He saith then that the beasts of the field were shadowed under it, because we are defended under the shadow and defence of the Magistrates: for else there is no such burning heat of the Sun that can so broil or scorch miserable men, as if they were spoiled of this shield and shadow under the which God would have them to find rest. Also the fowls of heaven make their nests in the boughs. Some do make a difference betwixt the birds and the beasts over subtly, but I am content to learn thus much by the Prophet, that men of all states and condition, do feel and perceive no small utility by the protection of Princes. For if they were destitute of this aid and comfort, it were better for than to live amongs wild beasts, than one to kill an other. And this should be of necessity, if we consider how great a pride is engendered in us all, and how blind love every one of us have towards ourselves, and how raging our lusts are. seeing it is so then, God declareth by this dream, that of what state so ever we are, yet stand we in need of the help of the Magistrates. And by meat & feeding and by the shadow of the tree, he doth signify the manifold commodities which come unto us by politic order. Some man might object, that he needeth not the Magistrate in this or in that point: but if we try all the necessities of our life, we shall find that this benefit of God is very necessary. Now it followeth: That the height thereof was great, and that it grew up unto the heavens, and that the sight of it was extended to the ends of the earth. This is restrained to the Monarchy of Babylon. For there were at that time other kingdoms in the world, but their condition was but poor and slender: and the Chaldees had such a dominion that none of those Princes came to such power and authority. Seeing then there was such excellency in king Nebuchadnezer, it is no marvel though he be described by the tree that reacheth to the heaven, and spreadeth to the ends of the earth. And where some of the Rabbins will have Babylon to stand in the midst of the earth, because it is under the same line with jerusalem, it is to foolish. And they that say that jerusalem is in the midst of the earth, are in a childish error, as Hierome, and Origene, and other of the ancient writers which hold this principle. But they are worthy to be mocked with that answer of Diogenes: who when he was required to point the midst of the earth, he touched the earth that was under his feet with his staff. Then when an other objected, that it was not the middle of the earth, he said, measure thou the earth and thou shalt see. Where it is said: That the boughs thereof were beautitifull, and the fruit was plentiful: this may be referred to the common opinion of the multitude: for we know how their eyes are dazzled with the glory of Princes. For if any be far more excellent than other by the greatness of his power, all do worship and reverence him, and are ravished as it were into an admiration, so that they are able to judge nothing. When the imperial Majesty or the kings highness is showed, they are all amazed and astonished. For they think that it is not lawful for them to behold what is in those Princes. Seeing then there was so great riches & power in king Nebuchadnezer, it is no marvel though the Prophet do say: that his boughs were beautiful, and his fruit plentiful. But in the mean season we must remember that which I have lately spoken, that is to say, that the blessing of God doth shine in the Princes, although they be far from doing their offices: for God doth not suffer his grace to be utterly taken from them & therefore they are compelled to bring forth some fruit. It is much better therefore to see some kind of dominion, than one equal condition, where every one would pluck forth his neighbours eyes. And this is meant by the meat for every one. The second part of the dream followeth. Hitherto Nebuchadnezer hath described the beauty and excellency of his state by the figure of a high tree, which shadowed the beasts and fed them with fruit, and gave quiet nests to the fowls of heaven in his branches. Now followeth the cutting down of the tree. I have seen (saith he) in the visions of my head upon my bed, and behold a watch man and a holy one came down from the heavens. There is no doubt but by the watchman he meaneth an angel. He is also called holy for a further declaration. And the Angels are so called worthily, because they watch continually to execute God's commandments. For they are not subject unto sleep, because they are not nourished with meat nor drink, but live a spiritual life: therefore also they have no need of sleep, for we fall into sleep by meat and drink. Finally because the Angels have no bodies: therefore they watch always by their spiritual nature. Howbeit not only their nature, but their office is also here expressed. Therefore because God hath them always ready at his appointment, and he doth sand them to execute his commandments, therefore are they called watchmen. It is read in the Psalm: Psal. 10.20. You Angeles which perform his will, because they go to and fro by an incomparable swiftness, and fly strait ways from the heaven unto the earth, and from the uttermost part of the earth unto the contrary, from the east unto the west. Because therefore that the Angels are so ready to accomplish that which God commandeth, they may well be called watchmen. They are also called Saintes or holy, because they are not infected with man's filthiness. For we are stuffed full of vices and sins, not only because we devil upon the earth, but because we have gathered corruption of our first parents, which have polluted all the parts both of body and soul. Wherefore Nebuchadnezer doth discern the Angels from mortal men by this title. For though God doth here sanctify his elect, yet so long as they devil in the prison of their flesh, they never come to the perfection of Angels. So is here noted the difference betwixt men and Angels. Nebuchadnezer cold not perceive this of himself, but that he was taught of God, that he might understand the cutting down of this tree not to come by man, but by God's appointment. Afterwards he saith, that the Angel cried with a loud voice: Cut down the tree, beaten down the leaves, break of the branches, scatter abroad the fruit, and let the beasts fly from the shadow thereof, and let not the fowls of the air breed in the branches. God would express by this figure that the king Nebuchadnezer should for a time become like a beast. Neither may we think it any absurdity, although it be something strangely spoken, that the tree is named to be spoiled of man's heart, for Daniel doth now turn from the alligory. Yea Nebuchadnezer himself had the dream so in an alligory, that God yet mixed something whereby he might gather some other thing to be noted under the figure of the tree. The Angel therefore commandeth man's heart to be taken from the tree after it was cut down, and his boughs and fruits spoiled. Then doth he command the heart of a beast to be given unto it, that his portion may be with the wild beasts of the field. But because this must be repeated again, I pass it now the more lightly. This is the sum: that the king Nebuchadnezer should for a time not only be spoiled of his empire & dominion, but also of all human understanding, that he should nothing differ from a beast, because he was unworthy to be in the lowest place of the common people: & though he seemed to himself far to exceed all mankind in dignity, yet he should be cast down and abased, that he should not have the lowest place amongst men. Then followeth the order of this punishment, when it is said: Let seven times pass over him. Again: Cut not down his whole root, but let him be watered with the rain of heaven. Again: let his portion be with the wild beasts. Although this be a severe and horrible chastisement, when Nebuchadnezer is cast forth of man's company, and made like the wild beasts, yet this is somewhat, that God doth not pluck him up by the roots, but will have his root to remain, that it may grow and be a tree, yea that it may be grafted in the own place, and gather new strength out of the root. Daniel hath respect unto this, that God laid such a punishment upon king Nebuchadnezer, in the which yet he showed some token of his mercy, because he spared him and cut him not of wholly, but suffered some root to remain. Where some do here dispute of the mitigation of the pain when God seeth men repent, I know not whether this be a place for it or no. For this conversion of the king was not perfect, as we have seen plainly before. Therefore where God would press him no more, this aught to be attributed to his only mercy, because even when he seemeth to punish man's sin most sore, yet in all his temporal punishments he leaveth some taste of his mercy, that the reprobate may remain inexcusable. For where they bring this, that the punishment is not mitigated unless the fault be forgiven, it is false, as we see in the example of Achab. For God did not forgive the fault unto that wicked king: but because he did seem to show some tokens of repentance, God did abstain from sharper punishment. So also may we perceive the same in king Nebuchadnezer. God would not pluck him up by the roots (& this is referred to the metaphor of the tree) but would have seven times to pass. Some do understand seven weeks: others seven years, but we shall treat this at large afterward. Now this is last of all to be noted, that even in the midst of the vengeance of God towards this miserable king, yet were God's benefits mixed, as appeareth in these words: Let his portion be with the beasts of the field, that is to say, let him have some portion of meat to sustain his life, and let him be washed with the rain of heaven. God doth signify the though he would punish this king, and show an horrible token of his wrath, yet doth he regard what he is able to bear, and doth so temper the pain, that there remaineth hope in the end. This is the cause that he hath meat with the beasts of the field, and hath also comfort of the heavenly dew. The Prayer. GRraunt almighty God, that whereas we see how hard a thing it is for us to bear prosperity, and not to be demented therewith to forget that we are mortal: that our frailty and wretchedness may evermore be before our eyes, which may retain us in true humility, whereby we may glorify thee, and being admonished by thee, may learn to walk with carefulness and fear, and submit ourselves unto thee: and that we may live modestly with our brethren, that none of us despise an other, but study by all means to do his office and duty, whiles at the length thou gather us unto that glory which is purchased for us by the blood of thine only begotten Son. Amen. 14 In the decree of the watchmen is the sentence, and in the word of the holy ones is the request: to the intent that the living men may know, that the most high hath power over the kingdom of men, and giveth it to whom so ever he will, and appointeth over it the most abject among men. God doth confirm by this verse, that which he had showed in a dream to Nebuchadnezer. Daniel therefore saith, that the king was certified of a matter of truth, because it was decreed before God and his Angels. The purpose is that Nebuchadnezer should know, that he could not escape that punishment whereof he did see the figure in his dream. There is some darkness in the words, but we perceive the mind of the Prophet. Yet is here a doubt: for it seemeth an absurdity to give unto the Angels this power and authority, for this is to make them equal with God. We know that God is the only judge, and therefore that it pertaineth to him alone to decree and to pronounce what sentence he pleaseth. If this be attributed to the Angels, so much seemeth to be taken away from God's high dignity: for it is not meet for his majesty to admit any companions. But we know by the scripture, that it is no strange thing, that God taketh his Angels unto him, not as equals, but as ministers: to whom yet he giveth so much honour, that he will admit them to his counsel. And so are the Angels called God's counsellors. Wherefore they are named in this place to decree with God: not of themselves at their own pleasure, but because they do subscribe unto God's judgement. And here must we note two persons to be attributed unto them. For in the first place Daniel maketh them to subscribe unto God's decree, afterward he saith that they require or demand. And this may well be, that the Angels do require in their petitions that all mortal creatures may be abased, that God alone may have the pre-eminence, and that all things may thus be brought down that obscure the glory of God. It is meet and right that the Angels require this continually, seeing we know that there is nothing that they do more desire, then that they themselves should worship God, and all creatures with them. And when they do see God's authority to be diminished by man's pride and arrogancy, then doubtless they require this, that God would bring down under his obedience and yoke those proud men that set up their creastes against him. Now do we see why Daniel saith that this sentence is in the decree of the watchmen and in their word a request: as though he should say, thou hast all the Angels thine, adversaries. For with one consent and as it were with one mouth, they do accuse thee before God, that thou dost obscure his glory, as much as in thee lieth: and God agreeing to their requests, hath decreed to cast thee away, and to make thee contemptible & shameful before all the world: and this decree is ratified by all the Angels, as it were common with him and them. For their consent and subscription might have some authority with this profane king. And doubtless God (as he doth many times) doth now accommodate the vision to this man's capacity, who was never taught in the law, but had only a confused knowledge of the divinity: so that he did not discern betwixt God and the Angels. And yet this sentence is also true, that the sentence was published by the common decree of all the heavenly army, and that together by supplication and request: because doubtless the Angels did take it grievously, that any thing should be withdrawn from God's glory, & that there should be such madness in men, that they would draw and catch to themselves 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 mortal men may know that God hath power over the kingdoms of men. For Daniel doth note the end of their request: that the Angels would have God's authority to remain wholly to himself, and that nothing should be taken away therefrom by man's churlish ingratitude. For man can challenge to himself never so little, but he robbeth God of his due praise and glory. Therefore do the Angels crave of God continually that he would cast down all the proud, and that he would not suffer himself to be defrauded of his authority, but that all power may remain with him wholly. And this is diligently to be noted: that all mortal men may know that the most high doth bear rule in the kingdoms of men. For the most wicked will grant that God hath the chief power and authority (for they dare not draw him down from his heavenvly throne with their blasphemies) but in the mean season they imagine that they can both get and defend kingdoms in this world, either by their own power, or riches, or other means. Therefore the unbelievers would gladly shut up God in heaven, even as the Epicure feigneth that God useth his delicates in idleness. Therefore Daniel showeth that God is spoiled of his right, except he be acknowledged to be the ruler in the kingdom of men, that is, in the earth, that he may humble whom he pleaseth. So is it also said in the Psalm: Power is neither from the east nor from the west, but from the heaven. Psal. 75.7. Psal. 113.6. And in an other place also: It is God that lifteth up the poor from the dung. Again, in the song of the holy virgin: He casteth down the proud from their throne, and exalteth the humble and abjects. Luk. 1.52. They all do confess this thing: but yet scarcely the hundredth man doth thoroughly feel in his mind that God doth rule in this world, so that no man can extol himself or remain in the degree of honour, but that it is the peculiar benefit of God. Seeing this can be so hardly persuaded unto men, Daniel doth here very well express that he is the high ruler in the kingdom of men, that is, he doth not only exercise his power in heaven, but doth govern also mankind, & appointeth every one his degree or place, & will give it to whom he pleaseth. He speaketh of diverse empires in the singular number: but it is as though he should say, that some are extolled by God's appointment, and others cast down, and all is as it pleaseth God. The sum is, that every man's state is given him of God, so that they which covet to come to any highness either by their ambition, or science, or wisdom, Rom. 13.1. or riches, profit nothing at all except God doth as it were stretch forth his hand to help them up. Paul doth also teach the same thing with other words, that there is no power but of God: and afterward Daniel doth often repeat the same sentence. He addeth: that he will lift up the humble amongst men, above it. In this so evident alteration the power of God doth better appear, whiles he lifteth from the dung those which before were unknown and despised, and doth also prefer them before kings. The profane men whiles this cometh to pass, do say that God playeth, and so men are tossed by his hand like balls, that sometime they are extolled high, and sometime cast down to the earth. But they do not weigh the cause, that is, because God would show by open documents, that we are under his government, so that our state should hung thereof: & because we do not apprehended this thing willingly, it is necessary that we have examples set before us, in the which we may be compelled to see this which all men in a manner would gladly be ignorant of. Now, we see the whole judgement of the Prophet, that is, that the Angels do continually ask of God that he would declare his power to mortal men, and therefore that he would throw down the proud which do think that they excel by their own virtue, or power, or fortune, or help of men. Therefore that God might shake of from them this horrible pride that robbeth God of his honour, the Angels require that he would overthrow them, and that he would so show that he is the king & ruler, not only of heaven but also of the earth. Now, this did not only hap in one king, but we know that the histories are filled with documents thereof. For whereof, or of what state are kings oftentimes created? And seeing there was no greater pride in the Roman Empire, we see what hath been done. For God hath brought forth certain monsters, that we might be astonished with such a sight and spectacle, both Greeks, and of all parts of the East, and Spaniards, and Italians, & Frenchmen. For nothing was more monstrous than certain Emperors. Furthermore their beginning is so filthy and shameful, that God could no more evidently show that empieres are not transferred by man's will, nor gotten by virtue, counsel, and many armies, but that they are under-hys hand to make ruler whom he william. 15 This is the dream that I king Nebuchadnezer have seen: therefore thou O Beltsazar, declare the interpretation thereof: for all the wise men of my kingdom are not able to show me the interpretation: but thou art able, for the spirit of the holy Gods is in thee. Here doth Nebuchadnezer repeat that which he had spoken of before, that is, that he seeketh the interpretation of the dream. He knew what figure had been showed unto him: but he could not understand the counsel of God, neither yet persuade with himself whereto it belonged: therefore he trieth in this part the faith of Daniel. He affirmeth that he saw a dream, that Daniel might be more ready to interpret it: and he addeth this also to the same end, that all the wise men of his kingdom could not declare the dream. Where he confesseth after a sort, all the Astrologians, Soothsayers, and all other of that kind which said they knew all things, to be false and deceitful. For some were Augurs, some Soothsayers, some dream readers, others Astrologians, which did not only dispute of the order, and course, and distance of the stars and of the property of them, but also which would foretell by the aspects of the stars, all that was to come. Whereas then they did boast so greatly of the knowledge of all things, Nebuchadnezer doth confess that they were deceivers. For he ascribeth this to Daniel, because he had a divine spirit. Wherefore he excludeth all the wise men of Babylon from so great a gift, because he perceiveth by experience that they were destitute of the spirit of God. He doth not speak plainly, but this is easily gathered of his words, that falsehood was found in all the wise Chaldees. Again in the second part he separateth Daniel forth of their number, & also noteth the cause: even because he had a divine spirit. Wherefore Nebuchadnezer doth here give unto God that which is due unto him, and doth also acknowledge Daniel to be his Prophet and minister. In that he calleth the Angels holy Gods, it is no marvel (as we have said before) seeing he was a profane man and not exercised in the doctrine of true religion, but only had tasted certain principles. And we know that by common opinion the Angels were mixed with God. Therefore Nebuchadnezer speaketh after the common manner when he saith, that the spirit of the holy Gods doth dwell in Daniel. 16 Then Daniel whose name was Beltsazar, held his peace by the space of one hour, and his thoughts troubled him, and the king spoke and said: Beltsazar, let neither the dream nor the interpretation thereof trouble thee. Beltsazar answered and said: my Lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Here Daniel doth recite, that he was after a sort astonished. And I refer this unto the sorrow which the holy Prophet conceived by the horrible punishment which God showed under this figure. Neither aught it to seem marvelous that Daniel was touched with sorrow for the calamity of the king of Babylon. For although he was a cruel tyrant, and straightly handled the Church of God, yea almost did destroy it: yet because he was under his dominion, it was meet that he should pray for him. For God did expressly command the jews so to do, by the Prophet jeremy: jere. 29.7 Pray ye for the prosperous state of Babylon, for in the peace thereof shallbe your peace. And at the end of seventy years it was lawful for the true worshippers of God, to pray unto God to deliver them: but until that time was ended which was before limited by the mouth of the Prophet, it was not lawful for them either to hate the king, or to ask any vengeance at God's hand. For they did know that he was the executor of God's just judgement, and also that he was their governor, and must be holden in the stead of their lawful king. Seeing then that Daniel was gently entreated of the king, and was by the law of war made an exile, it was his part to keep fidelity unto his king, although he did exercise tyranny against the people of God. This was the cause why he conceived such sorrow by the grisly vision. Some think that he was ravished in spirit: but me think that this doth better agree. For he doth not simply say that he was astonished, but also that he was troubled & afraid in his own cogitations. Yet this is to be noted, that the Prophets were strangely moved when God did pronounce his judgements by them. Therefore so often as God ordained his Prophets to publish great calamities, they were moved with diverse affections. For of the one part they pitied man's miseries, whose destructions they did see draw near: yet did they pronounce boldly that which was commanded them of God: so that sorrow did never let them, but that they did their office boldly and constantly. And we may see both these things in Daniel. Wherefore this was of good affection that he so sorrowed for the king, that he was speechless almost an hour. And whereas the king biddeth him be of good courage and forbiddeth him to fear, here do we see painted the careless security of them, which have not yet perceived God's judgement and vengeance. The Prophet is afraid, and yet is he without all danger. For God doth not menace him in any point: but contrary, the punishment which he seeth appointed for the king, giveth him some hope of the deliverance to draw near. Why is he then afraid? Forsooth the faithful, even when God spareth them and showeth himself merciful unto them, yet can they not consider his judgements without fear: because they do know that they are also guilty of the same, and worthy of the same punishments, but that God dealeth more mercifully with them. Agayny, they never put of man's affections, and so pity compelleth them to lament when they see the wicked destroyed, or their vengeance draw near. For these two causes are they in heaviness and sorrow. But the wicked although God do openly summon them and set his punishments before them, are nothing moved, but stand amazed, and either do deride his power openly, or count his threatenings fables, whiles they be clapped in the necks. Such an example the Prophet setteth us forth to be seen in the king of Babylon, who saith: Beltsazar be not afraid: Let neither the dream nor the interpretation thereof fear thee. Yet Daniel was afraid for his sake. But (as I said before) the faithful although they perceive God to be merciful, yet do they fear: the wicked so long as they rest in their security, are not moved nor troubled with any threatenings. Daniel adjoineth the cause of his sorrow. My Lord (saith he) let this dream be to thine enemies, and the interpretation thereof to thine adversaries. Here Daniel declareth why he was amazed, even because he desired such a horrible punishment to be turned away from the kings person. For although he might worthily have abhorred him, yet he did reverence the power that was given him of God. Let us learn then by the example of this Prophet, to pray for our enemies, and chief to pray for kings though they be tyrants, if God hath given us into their hands. For although they be unworthy of any prayer or any office of humanity, yet because they are set over us not without God's express pleasure, let us bear their yoke patiently, not only for wrath, as Paul admonisheth: but even for conscience sake. Otherwise we are not only rebellious unto them, but unto God. Howbeit of the contrary part Daniel declareth that he is not so overcome with any affection of pity, but that he will go forward in his office and vocation, and saith: 17 The tree that thou sawest which was great and mighty, whose height reached unto heaven and the sight thereof through all the world: 18 Whose leaves were fair and the fruit thereof much, & in it was meat for all, under the which the beasts of the field dwelled, and upon whose branches the fowls of the heaven did sit: 19 It is thou O king, thou art great and mighty: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the ends of the earth. Here we do see, (as I have touched) that Daniel did see his duty to the king, that he did not forget his prophetical office, but boldly executed God's commandment. And this diversity is to be noted: for there is nothing more hard to the Ministers of God's word them to keep this mediocrity. For some under the pretence of zeal do thunder and forget that they are men, breathing forth nothing but only bitterness, showing no sign of benevolence. So cometh it to pass that their words are of none authority, & their admonitions are abhorred. So make they the word of God to be loathed and evil spoken of, when they go about to terrify men so rigorously without any sign of compassion or sorrow for them. Others which are cowardly, or rather which are deceitful flatterers and bury with silence most great and grievous sins: do always pretend that neither the Prophets nor the Apostles were so fervent that they cast of all human affections. Thus do they delight miserable men, and destroy them with their flatteries. But our Prophet (as all the others do the like) showeth here a mean way which the servants of God must hold and keep. jere. 9.1. So jeremy conceiveth sorrow and grief of heart by his heavy and grievous prophecies, and yet doth he not turn from bold rebuking and most grievous threatenings, for both were godly. So do all the rest: for this many times is seen in the Prophets. Daniel therefore of the one part pitieth the king: of the other, because he knoweth that he is the preacher of God's vengeance, he is not afraid for any danger, but setteth forth boldly unto the king that punishment that he had despised. Hereby also do we collect that he was astonished because he feared the tyrant, as many dare not mute nor once open their lips when a message that may breed hatred is committed unto them, or that may stir the wicked to rage's. But Daniel was not stricken with any such fear, but only because he desired that God would deal mercifully with his Prince. For he saith here: Thou art that king. He speaketh not doubtfully neither by circumstances, neither doth he bring it in obscurely and darkly, nor yet use many excuses: but with open mouth he doth pronounce king Nebuchadnezer to be signified by that tree that he had seen. 20 Whereas the king saw a watchman and an holy one that came down from heaven and said: Hue down the tree, and destroy it, yet leave the stump of the roots thereof in the earth and with a band of iron & brass bind it among the grass of the field, and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him. 21 This is the interpretation O king, and it is the decree of the most high which is come upon my Lord the king. Daniel here prosecuteth the matter that he began, with great liberty and constancy, saying, that the king of Babylon this great tree must be cut down. He calleth him Lord, and that unfeignedly: but because he was the Ambassador of the high king, he doubteth not to lift up his words, and to set out his message committed unto him with a more high style. For this is the common use of all the Prophets, to rise up stoutly against the mountains and the hills, as is said in jeremy: jere 1.10. I have set thee this day over kingdoms and over nations, to pluck up, and to root out, and to destroy, and to throw down, to build, and to plant. God therefore will challenge so great reverence to his word, that nothing shallbe so high or excellent in the world, which shall not give place unto it. Daniel therefore concerning men and the politic order, confesseth the king to be his Lord: notwithstanding he goeth forward with his embassage, as he was appointed: That the king (saith he) did see a watchman come down from the heavens, which said cut down the tree, and scatter it until seven times pass over. He repeateth that he which he spoke before, that the time of the punishment should have an end. For God might have abolished the king of Babylon and his whole memory and posterity, but he would mitigate the punishment. Albeit he would not for a short time punish this king Nebuchadnezer jest it should be neglected as an usual thing: but because it was his will to set forth a notorious example for all ages, therefore would he prolong his punishment for a long time. To this end therefore pertaineth the number of seven years. For we know in the Scriptures that a long time is signified by the number of seven, because that number signifieth perfection. The Prayer. Grant almighty God, that so often as thou settest our sins before us, and dost pronounce thy judgements against us: we do not abuse thy long sufferance, and so heap upon us the store and treasure of greater vengeance thorough our slothfulness and dullness: but let us fear betimes and tremble at thy judgements, and so take careful heed unto ourselves, that we may taste the comfort of thy sweetness, and thereby be alured to submit ourselves willingly unto thee, that we may desire nothing more than to give ourselves wholly unto thy service, that thy name may be glorified by us in Christ jesus our Lord. Amen. 22 They shall drive thee from men, & thy dwelling place shallbe with the beasts of the field. They shall make thee to eat grass as the oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee till thou know that the most high beareth rule over the kingdom of men. The verse that went before did say, that this dream did belong to the king Nebuchadnezer. And it was meet so to be expressed, for this was a heavy and a sharp message to the king. And we know how hardly kings can bear, not only to be brought into order, but also to be summoned before God's judgement seat, there to be beaten down with shame & reproach. For we know that prosperity doth make, even common persons drunken. What can come unto kings then, but that they forgetting themselves to be men, should exempt themselves from all incommodities and griefs, because they do not think that they are of the common condition with men? Wherefore, because Nebuchadnezer could hardly bear this message, therefore did the Prophet admonish him in few words, that the cutting down of the tree was but a figure of that ruin and fall which he shortly should have. This doth he prosecute with more words, and saith: They shall cast thee from among men, and thy dwelling shallbe with the wild beasts. Whereas Daniel did treat before of the four Monarchies, there is no doubt; but that the kings mind was at the first time stirred and sore grieved: but this was much more sharp and much more intolerable to the kings mind, that he is compared to the brute beasts, that he is cut of from the company of men, and sent into the fields and woods to feed with the beasts. If Daniel had said only that he should have been spoiled of his prnicely dignity, he would have been greatly offended with that abasement: but when he is cast down into this so great ignominy & shame, there is no doubt but he was raging mad inwardly. Notwithstanding God did bridle his fury, that he did not covet to avenge himself of this, which he thought to be an injury done unto him. For we shall see by the text afterward that he did not rightly repent & amend his life. Seeing then that he fostered the same pride still in his heart, there is no doubt also but he was cruel: for these two vices do always go together. But God restrained his rage so, that he spared this holy Prophet. By the way we may note the constancy of the servant of God, in that he doth not insinuate unto the king by subtle means what should come upon him, but openly declareth with many words, how fowl and shameful a condition was appointed for him. They shall cast thee out (saith he) from among men. If he had said: thou shalt be as a common person among men, and shalt nothing differ from the base people, now that had been very grievous unto a king. But when the king is cast out of all human society, that he may not have one corner amongst them, neither is it granted that he may lead his life with the Neatherdes and Swinherdes: how grievous and horrible this was, every man may conjecture by his own mind. Yet doth not Daniel here doubt to pronounce this sore judgement. And the words that follow are of the same importance: Thou shalt feed of the grass, thou shalt be watered with the dew of heaven, and thy dwelling shallbe with the wild beasts. Where the prophet teacheth that this punishment is at hand unto the king of Babylon, that he shallbe brought to extreme ignominy and shame, & that he shall differ nothing from brute beasts. This liberty then (as I have said) is worthy to be noted, that we may know that the servants of God which have the charge to teach and to preach unto others, can not execute their offices faithfully, unless with close eyes they pass by and despise all the haughtiness of the world. Again, by the example of the king we may learn, that it is in vain for us to be stubborn and froward when God by his messengers threateneth us. For although Nebuchadnezer did not rightly repent (as hath been said, and it willbe more evident afterward) yet do we see how he suffered this horrible judgement of God to be pronounced against him. If then we which are but chaff in comparison of him, and of no reputation, can not abide the threatenings of God when so ever they shallbe pronounced against us, even he shallbe a witness and judge against us, who though he were in so great power and dignity, yet durst he do nothing against the prophet. Now in the end of the verse the sentence is repeated again which was expounded before: until thou know, that the most high beareth rule in the kingdom of men, and he giveth it to whom he william. This place doth teach how hard a thing it is for us to give all power unto God. We are in deed great speakers of the glory of God with our tongues, howbeit there is no man but he restraineth his power whiles that he usurpeth some what to himself, or turneth some what thereof to one or an other. Especially when God doth raise us up to any honour or dignity, we forget that we are men, and we rob God of his honour, and thrust ourselves into his place. This disease is hard to be cured, and this punishment which God hath laid upon the king of Babylon is an example for us. For God would have been content with a smaller punishment, but because this madness doth so stick in the bowels and marry that men dare challenge unto themselves that which is peculiar unto God. Wherefore there must needs be some sharp medicine to teach them modesty, humility, and meekness. Kings and monarchs at this day do always pretend in their titles that they are Kings, Dukes, and Earls by the grace of God: but how many do falsely pretend that name to this end and purpose, that they may challenge to themselves authority over all? For what meaneth that title [by the grace of God] but that they should knowledge no superior? And in the mean season they would tread under foot God himself, under whose shield they maintain and defend themselves: so far are they from earnest consideration that they do reign by his benefit and goodness. Wherefore this is but a mockery, that they boast themselves to have their authority by the grace of God. seeing it is so, we may easily judge how proudly profane kings do despise God, although they do not pretend the name of God deceaveably as these vain tattler do which mock God openly and so profane and pollute the name of grace. 23 Where as they said, that they should leave the stumple of the tree roots, thy kingdom shall remain unto thee: after that, thou shalt know, that the heavens have the rule. Here Daniel doth end the interpretation of the dream, and teacheth that God will not so severely deal with the king Nebuchadnezer, but that he will leave some place for his mercy. Therefore he doth mitigate the great rigour of the punishment, that Nebuchadnezer hoping for pardon, might call upon God and repent, as there shall follow afterward a more evident exhortation. But now Daniel doth prepare him to repentance, when he saith that the kingdom shall remain unto him. For God could have cast him out of man's company, so that he might always have remained with the wild beasts. He might also have cast him straight way out of the world: but this is a sign of clemency, that he will restore him not only unto some mean state, but to his own dignity, as though he had been always upright. Therefore we see that this dream had been profitable to king Nebuchadnezer, if he had not despised the admonition of the holy Propeht: yea if he had not been unthankful unto God. For Daniel did not only forewarn him of the calamity which hanged over his head, but also he brought the message of reconciliation. God therefore had taught him profitably, had he not been stubborn and despised to learn, as the most part of men commonly do. But hereof many we gather a general doctrine, that when God doth appoint an end for his punishments, we are moved to repentance, because God giveth some taste his mercy, that we may hope to obtain pardon of at his hand, if we fly unto him unfeignedly and in sincerity. This also is to be noted, that Daniel addeth in the second part of the verse: After that thou shalt know that the heavens have the rule. For under these words is the promise of the spiritual grace included, that God would not only punish the king of Babylon to humble him, but also would inwardly work and change the heart, like as at the length (though long first) it came to pass. I have said that the grace of God's spirit is here promised: for we do know how smally men do profit without it, although God correct them an hundredth times. For the stubbornness and rebellion of our hearts is so great, that we are rather more and more hardened when God calleth us to repentance. And doubtless Nebuchadnezer had been like unto Pharaoh, save that God did not only humble him with outward punishments, but also did give him the inward motion of his spirit, that he suffered himself to be taught, and did submit himself to the power and judgement of GOD. This meaneth Daniel when he saith: After that thou shalt know. For Nebuchadnezer would never of his own mind have come down to such a knowledge, unless he had been touched with some secret motion of the spirit. He addeth: That it is the power of heaven: that is to say, that God governeth the world and hath the whole rule. For here he setteth the heavens, as it were, contrary to the earth and to all mortal creatures. Now, the kings when they see all things quiet about them, if no man fear them they think that they are safe enough, and whiles they will make themselves sure, they look round about them hither & thither, but they never lift up their eyes to the heavens: as though this pertained nothing unto God to maintain kingdoms, & to raise up whom he will, and to cast down all the proud. As though then that this were not in God's hand, the Princes of this world do never consider that the heavens have the authority and rule: but (as I have said) they look this away and that way, before and behind, even every way save only to the heavens. This is the cause that Daniel affirmeth that the heavens bear the rule. He setteth God as it were against all mortal men, as is before. 24 Wherefore, O king, let my counsel be acceptable unto thee, and break of thy sins by righteousness, and thine iniquities by mercy toward the poor: Lo let there be an healing of thine error. As though he should say: take my counsel, break of thy sins, cease from thy wickedness, enter into a new trade of life, that is, turn thy cruelty into humanity and mercy, and thy tyranny into pitiful compassion of the poor: thus let the error of thy former life be redressed. Thou hast long enough gone astray. For hitherto thou hast wandered without all judgement, whiles thou hast followed thine unbridled lust. Put an end therefore to thine error, open thine eyes and understand at the length that thou oughtest to repent. This seemeth to be the meaning of the words. Now for the points of the doctrine. Daniel doth deal more mildly with this profane king, then if he had preached to his own countrymen. For then he would have used his prophetical authority, & not have talked of his own counsel. But because he did know that the king knew not the first principles of Religion, he taketh upon him the person of a counsellor because he was not an ordinary teacher. That Nebuchadnezer had now called him, it was not usual every day, as though he would submit himself to his doctrine. Daniel doth therefore consider with what manner of man he had to do, when he saith: Let my counsel be acceptable unto thee, and then doth utter it in few words: Break of thy sins, [or cast them from thee] by righteousness, and thine iniquities by mercy toward the poor. There is no doubt but that Daniel would exhort the king to repentance: howbeit he doth touch but one kind, as we do know that it is usual in the Prophets. For when they call the people home, they do not always comprehend what repentance is, neither do they generally describe it, but they touch by a figure, either the outward declaration thereof, or some part of it, especially wherein men are most fauty. Daniel doth so now. If thou do ask what is repentance: it is the turning again of man unto God, from whom he was departed. And is this conversion and returning only in the hands, and the feet, and the tongue? Nay, it rather beginneth in the heart, and then it goeth forth into outward works. True repentance than beginneth in the mind of man: to wit, that he which would be wise in his own conceit, should now renounce his own wisdom and forsake the foolish confidence in his own wit, and then that he should subdue his wicked and corrupt affections and submit them unto God: then shall follow the reformation of the life outwardly. Howbeit the works are but testimonies of repentance. For repentance (as I said) is a thing more pure and precious, then that the root thereof can evidently be seen with man's eye. By the fruits therefore do we only testify our repentance. But because the works of the second table do, as it were open and declare man's mind what it is, therefore the Prophets often times when they require repentance, do only set forth the works of charity, as Daniel here doth. Break of thy sins (saith he) with righteousness. When men do see that they are called to repentance and amendment of life, they do fain unto themselves many pretty kinds of service, which yet are not worthy to be accounted God's service, because they do not regard what doth please God, neither yet what he commandeth by his word: but as they themselves do allow this or that, they do without regard obtrude it unto God, as we do see in Popery. For what call they an holy and just life amongst them? To troth hither and thither, to vow and go pilgrimages, then to set up some Image, to found some Masses, to fast this or that day, and to heap up such a sort of fond toys, of the which God hath never spoken one word. Because therefore that men do so far & so grossly wander a stray in the knowledge of true justice, the Prophet doth here join the name of mercy as an exposition, as though he should say: Do not think that God is pleased with outward pomps & shows which do please men, as they are carnal and addict to earthly things, and therefore do they wickedly esteem God after their own disposition. Let not this vanity therefore beguile thee: but know thou that true justice standeth in compassion toward the poor. Also in this second member the part is named for the whole, by a figure called Synecdoche: for true justice is not restrained to this matter simply, but to all the works of charity. We must then deal faithfully with all men, and neither beguile rich nor poor, neither yet be grievous unto any, but give unto every man that which is his own, as appertaineth. And this manner of speaking aught to be well known of us, if we be any thing exercised in the doctrine of the Prophets. How so ever it is, Daniel would hereby show unto the king of Babylon, what it is to live justly: to wit, even to keep fidelity and upright dealing with men: and yet doth he not neglect the first table of the law. For the worship of God is more precious than all human justice, that is to say, then any thing that can be done betwixt man and man. Howbeit true justice declareth itself by outward works and testimonies, as is said before. And he rather speak to of the second table then of the first, because the whiles hypocrites do pretend to worship God by ceremonies and many outward shows, they suffer themselves to live in all cruelty, bribery, craft & deceit, so that they care not how they live with their neighbours. Because then that the hypocrites do cover their wickedness under this cloak, God doth set forth a touchstone to try them, when he calleth them to the works of charity. There may be double understanding of the end of the verse. If we retain the futer tense] Behold there shall be a medicine to thine error] it is a confirmation of the doctrine that went before: as though he should say, thou mayst not deal by long delays and vain shifts, that will not serve: this is the only medicine that I tell thee. Or if we take it as an exhortation, the text will go very well: [Let this be a medicine to thine errors] that is to say, do not follow thy lusts still as thou hast done, but open thine eyes and perceive how miserably thou hast lived, and labour to redress thy former errors. Now, where the Papists have abused this place, to prove that God is pacified with sacrifices, it is to foolish and ridiculous, if we examine their doctrine. For when they will define satisfactions, they call them the works of supererogation. If a man do that which God hath commanded in his law, yet can he not satisfy for his sins: as the Papists are compelled to confess. What remaineth then? Forsooth that we offer more unto God than he commandeth. Wherefore they call them also, opera indebita, works that are not due. But Daniel doth not here require of king Nebuchadnezer any work of supererogation: but he requireth justice, & afterward declareth that man's life is not ordered by justice unless humanity and kindness be amongst us, and especially unless we be merciful unto the poor. Surely here is no work of supererogation. For whereunto tendeth the law? It followeth the refore that this can not be drawn to the works of satisfaction, and that the Papists are foolish and filthy herein. But although we grant unto them this thing, yet it doth not follow that the sins are redeemed before God thereby, as though the works could recompense either for the punishment or for the crime. They confess that the crime is not redeemed with satisfactions: but the punishment they say is redeemed. But see how this agreeth with the mind of the Prophet. I do not strive with them now for the word of redeeming, but I would have them to regard whether this redemption be in the judgement of God, or before men. It is certain that Daniel here did regard how wickedly and cruelty Nebuchadnezer had behaved himself, how tyrannously he had vexed his subjects, how proudly he despised the poor and miserable that were under him. Because than he had given himself so dissolutly to all wickedness, Daniel declareth the remedy. And though this remedy be taken for a redemption or deliverance, there is no absurdity: for we redeem our sins with men when we satisfy for them. I do redeem my fault at my neighbour's hand, when I do labour to reconcile myself unto him after I have offended him, knowledging my crime and ask forgiveness. And if I have diminished his goods, I restore that which was unjustly taken. Thus do I redeem my crime. But it doth not follow therefore that my sins are purged before the judgement seat of God, as though this which I do unto my neighbour were any kind of recompense before God. We see therefore how foolish the Papists are to abuse the prophets words. Here they use to demand a question, to what purpose Daniel doth exhort the king Nebuchadnezer to break of his sin, or to redeem his sin? For either it was a thing depending of chance (which were a great absurdity to grant) or else it was an heavenvly decree, like as the dream of the king was a publication of God's decree, as we did see before. If this were determined with God, it could by no means be changed. Therefore it was in vain to redeem his sin. If we follow the other exposition of breaking of this sin, there remaineth no doubt. But although we confess that the Prophet here doth speak of the redeeming of sins, yet is the exhortation not unprofitable. For although king Nebuchadnezer should have prepared himself to bear God's correction, yet was it not unprofitable to know God to be merciful. And the time also might have been shortened, which was prolonged by his ostinate malice: not that God at any time changeth his decree, but because he often times preacheth threateningly unto men, to 'cause them to repent, that he may deal more mercifully with them, and restrain the rigour of his vengeance, as we see by manifold examples. This had not been then unprofitable nor fruitless, that Daniel exhorted the king to redeem or break of his sin, if the king had considered it: for he might have found favour in some point, although he had been punished. Yea though there had not been one day shortened of seven. years, yet was this no small profit, if the king had humbled himself betimes before God, that yet he might be capable of that mercy in the end, which was promised. For because the time was named by the Prophet, therefore had it been profitable for the king, if he had prepared himself to receive that mercy by humble prayer unto his judge. Wherefore this dictrine was profitable many ways, like as it is unto us at this day. For although we must be ready to receive God's corrections, yet is this, no small comfort in our miseries, when we do so submit ourselves unto God, that we are persuaded of the contrary part, that he will be merciful unto us, because he seeth us displeased with our sins and heartily abhor them. ¶ The Prayer. Grant almighty God, that we may learn patiently to bear all manner of adversities, and that we may know that thou dost exercise towards us the office of a judge as often as we are afflicted in this world, that we may by this means prevent thy vengeance, and may with true humility so condemn ourselves, that we yet trusting unto thy mercy, may always fly unto thee, by the comfort that we have in the mediator whom thou hast given unto us thine only begotten Son, and that we may so crave pardon of thee, that we may in the mean season meditate true repentance, not by vain and unprofitable inventions of men, but with true and earnest trials of ourselves, that is, that we may exercise true charity and fidelity one toward an other, and may thus testify unto the world the fear of thy name, that thou mayst be truly glorified amongst us by the same jesus Christ our Lord. Amen. 25 All these things did come upon the king Nebuchadnezer. 26 At the end of twelve months he walked in the royal palace of Babel. 27 And the king spoke and said: Is not this great Babel that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? 28 While the word was in the kings mouth, a voice came down from heaven saying: O king Nebuchadnezer, to thee be it spoken: thy kingdom is departed from thee. 29 And they shall drive thee from men, and thy dwelling shallbe with the beasts of the field: they shall make thee to eat grass as the Oxen, and seven times shall pass over thee, until thou know that the most high beareth rule over the kingdom of men, & giveth it to whomsoever he will. After that Nebuchadnezer hath declared that Daniel was the preacher of God's judgement unto him which was at hand, now he addeth how and after what sort God did execute that judgement which he had pronounced by his Prophet. He speaketh in the third person: but we know how often the changing of the person is used with the hebrews and Chaldees. Furthermore Daniel did not writ the saying of the king, but did only comprehend the sum. So it cometh to pass that sometimes he bringeth in the king to speak, & sometimes he speaketh in his own person. There is no cause therefore why this diversity should trouble us, for it doth nothing obscure the sense. In the first verse Nebuchadnezer teacheth that that dream which Daniel expounded was not in vain. So he admonisheth by the effect that followed, that it was a heavenly oracle: for other dreams (as we do know) do vanish away. But because God did accomplish at his due time that which he had showed to the king of Babylon by dream, hereby it appeareth that it was no trifling dream, but a certain and sure revelation of the punishment which should shortly come upon the king. And the manner also is expressed. Daniel saith, that after a year was ended, the king did walk in his palace & boasted of his glory & majesty, & the same moment a voice came down from heaven whereby this was repeated which he heard before in the dream. Afterwards he declareth how he was cast forth from the company of men and remained a long time with brute beasts, so that he differed nothing from the beasts. Some do think that Nebuchadnezer was stricken with repentance when he was admonished of the wrath of God, and that for this cause the time of his punishment was deferred. But I think not so. I think rather that God stayed his hand unto the end of the year, that the pride of the king might be more inexcusable. For he aught to have been afraid by that voice of the Prophet, as though God himself had thundered and lightened from the heaven. Now it appeareth that he was always one. I do not deny in deed, but that he might be afraid at the first message, and I will not dispute of that matter. Howsoever it is, I do not think that God spared him for a time because he did show any token of repentance. I grant that God doth sometimes spare the reprobate if he see them humbled, as we have a most plain example in king Achab. For Achab did never repent heartily: King 21. but God would show how much repentance pleased him, whiles he pardoned the wicked and obstinate king in his malice for some small sign of repentance. The same might be spoken of king Nebuchadnezer, if the Scripture did teach it. But, as may be gathered by the words of the Prophet, Nebuchadnezer went forward in his pride, until his careless negligence came to the highest. For this was intolerable, that after God had threatened so sore, the king remained yet in his pride. It is a monstrous dullness that he could remain careless, although he had lived a hundredth years after that threatening. Finally I do think that although Nebuchadnezer did understand that a sore and horrible punishment was prepared for him, yet though he were afraid for a time, he did not lay down his pride and high mind. In the mean season, that prophecy might seem vain, & it is probable that the thing which he had heard was now a long time gone out of his mind: Like as the wicked are wont to abuse the long sufferance of God, and so heap unto themselves the treasure of greater vengeance, as Paul saith, Rom. 2. Rom. 2. Wherefore it may be that he derided this prophecy, and so was more and more hardened. Howsoever it is, there can none other thing be gathered by the text of the Prophet, then that the admonition of the Prophet was then in vain, yea that the oracle itself was of no force whereby he was called to repentance. If there had been any drop of a Godly mind in him, truly he should have fled to the mercy of God, he should have weighed with himself by how many ways he had provoked his wrath, he should have given himself wholly to the works of charity: as he had executed grievous tyranny against all, so should he have given himself to humanity and mercy, as the Prophet had exhorted him: but he is so far from doing this, that he doth vomit out vain boastings, which do show that his mind doth swell with disdainfulness, and also with the contempt of God. Because therefore here is noted the space of the time, hereby it appeareth that God will sometimes defer his judgements, if peradventure they will repent even which seem altogether desperate: But the reprobate do abuse that humanity and mercy of God, because they do more harden their hearts by this occasion, whiles they suppose that God ceaseth from doing the office of a judge when he suffereth for a season. At the end [then] of twelve months, the king walked in his palace, and spoke, and said: This doubling of the word, doth express that the king spoke of a purposed pride. The Prophet might have said more simply, [the king spoke] but he saith, that he spoke and said. Whereby I suppose that the Prophet meaneth that the king did, as it were vomit forth that which he had before conceived and purposed in his heart: Is not this that great Babylon, which I have built for my kingly palace by the might of my power, and for the honour of my majesty. In these words we see no open blasphemy which should offend God so greatly: but we must consider that the king did speak thus, to challenge unto himself all things, as though he were in the place of God. And this may be gathered by the words: Is not this Babylon the great? He boasteth of the greatness of his city as though he would set it against the heavens, as the old Giants did. Which, saith he. This pronoun doth seem also to be put for vehemency. Which I (saith he) have built, and that with the might of my power. We see how he spoileth God of his honour, challenging all things unto himself. Yet before I go any further, we must see wherefore he saith that Babylon was built of him. For all the Historiographers do agree in this, that that city was built of Semiramis. Now, a great while after Nebuchadnezer doth declare it for his praise and glory, that he hath built that city. But the answer is easy. For we know how earthly kings do study by all means possible to throw down the glory of others, that only they might excel and get to themselves a perpetual name: especially where they change some thing in buildings, or in palaces, or in Cities they would seem to be the first builders, and so blot them out of memory of whom the foundations were laid. So it may be that Babylon was beautified of the king Nebuchadnezer: therefore doth he translate all the glory unto himself, whereas the greater part should have been ascribed to Semiramis and Ninus. Wherefore it is a tyrannical kind of speech, that is, which the tyrants do often usurp, and commonly whiles they draw to themselves other men's praises: Therefore (saith he) I have built it with the strength of my power. Now we may easily see what did displease God in this boasting of the king of Babylon, even his sacrilegious boldness when he saith, that the City was built by his own might or power. But God showeth, that that praise is due unto him, and worthily: Psal. 127. For except God build the City they watch in vain etc. Therefore how strongly soever men labour in building Cities, yet they profit nothing except God himself rule the work. Where as then Nebuchadnezer doth magnify himself, and doth set forth the strength of his power against God and his grace, this arrogant boasting was intolerable. And this was the cause that God was so angry with him. Therefore let us learn that this is tried true by this example which the Scripture doth so oftentimes inculcate, that is to say, Psal. 18.28 that God resisteth the proud, jam. 4.6. that he plucketh down their haughty looks and countenances, and that he can not abide their arrogancy. Where as God therefore in every place doth pronounce that he is an enemy to the proud, it is confirmed by this example, 1. Pet. 5.5 as if God did hereby set forth unto us the Image of his judgement as in a glass. This is one lesson. Also the cause is to be noted why God maketh open war against all the proud: because we can lift up our heads never so little, but we fight against God. For all rule and power is in his hand, yea our life is in his hand. Neither are we any thing neither can we do any thing, but only of him and by him. Who soever challengeth therefore this or that, be it never so little, to himself, he withdraweth so much from God. Wherefore it is no marvel though God do testify that he can not abide the high countenances of men: for they do wilfully provoke him to anger when they usurp the lest thing that can be, unto themselves. It is true that Cities are built by the industry and labour of men, and that those kings are worthy commendation that either built Cities or fortify them, so that due praise remain unto God and nothing be taken therefrom. But when men extol and magnify themselves, and will have their power seen, they bury the blessing of God as much as in them lieth. Then is it necessary (as we have said) that their sacrilegious temerity robbing God of his honour, be called to account. Also the king showeth his vanity when he saith: I have built it for my princely palace and for the excellency of my majesty. By these words he doth not dissemble, but that he regarded his own glory in all his buildings, to the intent that his name might be advanced amongst his posterity. To be short, therefore would he both in his life and after his death be thus renowned in the world, that God should be nothing in respect of him: and so all the proud shoot at this mark, that they may set themselves in God's place. It followeth: The word was yet in the kings mouth, when a voice was heard from heaven. Here we see how soon God can even in a moment repress the madness of them that do outrageously extol themselves. And it is no marvel though this voice was heard suddenly, seeing there had been a space for repentance given before unto the king Nebuchadnezer. Now in this kind of speech: They say unto thee, we need not to be curious to know who spoke. The name of the king is not given him for honour, but in derision, as though he should say: thou art drunken with thy present dignity: for whiles all men do honour thee as a God, thou dost forget thine own fraility: howbeit this princely Majesty and power can not let, but that God can cast thee down: because thou wilt not humble thyself willingly, thy kingdom is departed from thee. This was incredible then: for Nebuchadnezer was in a quiet possession of the kingdom. No man did show himself an enemy, his Monarchy was terrible to all nations: yet doth God pronounce at that present, that the kingdom was departed from him. And this maketh for the certainty of the oracle, that Nebuchadnezer may know that the time is now fulfilled, and the punishment can no longer be deferred, because he had so abused God's mercy and mocked his clemency. It followeth: And they shall drive thee from amongst men, and thy dwelling shallbe with the beasts of the field, and they shall make thee eat grass like the oxen. That some men think that Nebuchadnezer was transformed into a beast, it is to great an absurdity. Therefore we need not to imagine any such metamorphosis: but that he was so cast forth of man's company, that except only man's shape, he differed nothing from brute beasts. Yea there came such a deformity upon him in that exile, that he was horrible to look upon: as we shall see afterward, that all the hears of his body did grow as the feathers grow upon the Eagles, and his nails did grow like birds claws. This had he common with the beasts and birds: in the rest he was like a man. For we know not whether God did strike this king with madness, so that he ran away and hid himself for a space, or whether he were cast forth by tumult and the conspiracy of his nobles, or by the consent of the whole people. This we do not know, because the histories of those times are unknown unto us. Now, whether he were enraged, and so ran forth of man's company, or he were cast forth as tyrants are many times, or not: this example is very notable, that he remained with beasts for a season. Yet is it probable that he was so beside himself, that God yet left him the form of man and took away his reason, as shall better appear by the text. They shall cast thee forth of man's company, and thy dwelling shall be with wild beasts, and they shall make thee eat grass like the bullocks. That is to say, thou shalt be deprived of all thy princely delicates, yea of all the common diet of the vulgar people, thou shalt have none other meat than brute beasts have. And seven times shall pass over thee. Of this we have spoken before. Some do restrain it to seven. days, which neither hath reason nor colour. Neither do I expound it of months, for that had been a short time. Wherefore their sentence is more probable which do extend it to seven years. For if Nebuchadnezer were cast forth by any tumult, he could not be so shortly called in again. Furthermore, because that God would show in his person an example, the remembrance whereof might continued many ages, I doubt not but that he was separated from the common state of men for a long season. If it had been but for seven days or months, we see how little God's judgements, unless they be severe, are regarded in the world. Wherefore, that God might print this punishment in the hearts of all, he continueth it for a long space: I do not say seven. years precisely, for (as I said) the certain number is put for the uncertain, but I do say that it was a long space. Seven years (saith he) shall pass over thee, whiles that thou know that the most high is the ruler in the kingdom of men. This is the end of the punishment. Wherein we note, that God doth mitigate the bitterness of the pain, because he doth limit it unto a certain time, and also had his end determined that Nebuchadnezer should repent in the end, because he could none other ways wax wise but by punishment, as the proverb is of the foolish. So was it of necessity that king Nebuchadnezer must be compelled by scourges to submit himself unto God, because nothing could be done with him by admonitions, neither yet before by heavenly visions. God dealeth not thus with all. Wherefore we have here a special example of his clemency and mercy, which caused that this punishment which was laid upon Nebuchadnezer, took place and was profitable. The reprobate do more and more harden their hearts against God, yea they are more and more enraged and wax furious. That Nebuchadnezer was chastened for a space by the hand of God and afterward repented, to perceive that God beareth the whole rule in all the world, this was of special grace. He saith, that God is the ruler in the kingdom of men: because that tyrants will be persuaded of nothing more hardly than that they are under the power of God. They will confess in one word that they reign by his grace, but in the mean season they suppose that they are come to their authority either by their power or by fortune, and that they are maintained therein either by their power, their wisdom, or by their riches. Wherefore they shut forth (as much as in them lieth) God from the government of the world, whiles they are puffed up with this fond opinion, that they remain in their state and dignity by their own power or wisdom. This was no small profit then, that Nebuchadnezer began to perceive that God is the governor in the kingdom of men: for the kings would set him in a mean state, betwixt them and the people. They grant in deed that the people must be in obedience unto God: but they think themselves to be exempted from the common order, and they imagine after their lusts, that they have a privilege that they need not to be under the hand & government of God. So was this (as I have said) no vulgar nor common lesson the Nebuchadnezer learned at the last, that God doth reign in the earth. For kings do commonly shut him up in the heavens, and imagine that he doth content him with his own glory, so that he doth not intermeddle with men's matters. Afterwards he addeth what kind of government God hath, even that he raiseth up whom he pleaseth and casteth down others. God is not the governor then only in this respect, that he sustaineth the world by his universal providence: but because no man cometh to any authority but at his pleasure. He girdeth some with a girdle, he ungyrdeth others: he poureth contempt upon Princes and maketh the mighty weak, as it is written in the book of job. job. 12.18 We may not imagine then any power of God that is idle, but we must join it with the present act. Whether then that tyrants have the government, or good and godly kings, altogether is governed by the secret counsel of God: for other ways he could not be the king and governor of the world. 30 At that same hour was this thing fulfilled upon Nebuchadnezer and he was driven from men, and did eat grass as the bullocks, and his body was wet with the dew of heaven, till his hears were grown like eagles feathers, and his nails like birds claws. The Prophet doth conclude that which he had spoken before, that is, as soon as the voice came from heaven, Nebuchadnezer was cast forth of men's company. It may be that they had some occasion to drive him forth. But because the conjecture is doubtful, I had rather leave it indifferent which the holy ghost hath not revealed. I will only touch this briefly, that when he boasted that Babylon was built by the strength of his power, it might be that even the nobles also did disdain, whiles they saw him puffed up with so great arrogancy: or it may be also that he spoke after this manner when he thought that they lay in wait for him, or when he perceived that troubles were moved against him. How soever it is, God sent forth his voice, and drove forth of the company of men the king Nebuchadnezer in the same moment. Therefore, In that hour (saith he) was the word fulfilled. If it had been a long space afterward, the cause might have been ascribed to fortune or other lower means: but where there is such copulation of the word with the work, the judgement is more manifest than can be darkened by man's malignity. Therefore he saith: that he was cast forth and did eat grass, so that he differred not from the oxen: that his body was watered with rain, because he did lie without the house. For we oftentimes are watered with rain, and there is none which can escape that necessity in the fields: and often times the travelers do come wet to their Inn. But here the Prophet doth speak of the continual judgement of God, that he had no house to go into, but did lie in the fields. So he saith: He was watered with the dew of heaven, until (saith he) his nails did grow like birds claws, and his hears like eagles feathers. This place doth more confirm that which was spoken before, that seven times should be expounded of a long time, because his hears would not have so grown in seven months, neither would there have been such a deformity and so great in this space. Therefore this changing which is described of the Prophet, doth sufficiently declare that the king Nebuchadnezer was punished with a longer time. Neither could he so quickly be humbled, because arrogancy is untameable even in a mean man: how much more in such a great & mighty Monarch? 31 And at the end of these days I Nebuchadnezer lift up mine eyes unto heaven and mine understanding was restored unto me, and I gave thanks unto the most high, and I praised and honoured him that liveth for ever, whose power is an everlasting power and his kingdom is from generation to generation. Now the Prophet doth bring in the king speaking again. Therefore he saith: After that time was passed, he lift up his eyes unto heaven. There is no doubt, but he doth mean of those seven years. And seeing he began at the length to lift up his eyes unto heaven, hereby it appeareth how long the healing of his disease, that is, of his pride was. For even as where there is some living part corrupted and almost consumed, the remedy is hard and long: even so because pride is altogether fastened in men's hearts, and doth occupy even the very marrow, and doth infect what soever is in the soul, therefore is it not so easily plucked away. And this is worthy to be noted. Furthermore, we are also taught by this word, that God did so work in the king Nebuchadnezer, that he did not forth with bring forth the effect of his grace openly. It was profitable for Nebuchadnezer to be so shamefully handled for the space of seven years or such a time, and to be banished from the company of men: but he could not so soon perceive this until God had opened his eyes. So then God doth often times chastise us, and calleth us by little and little, and also doth prepare us to repentance: but his grace is not strait way known. ¶ The Prayer. Grant almighty God, seeing that, although we are nothing yet we do never cease to stand in our own conceit, and also are blinded by the vain confidence of ourselves, and furthermore do vainly boast of our virtues and powers which are nothing: that we may learn to put of this perverse affection, and so to be subject to thee, that we may hang of thy mere grace and favour, that we may know that we stand and are sustain by thy only power: and so may learn to glorify thy name, that we do not only obey thy word in true and pure humility, but also may continually desire and seek for thy help, and mistrusting ourselves may rest in that grace and favour which is our only stay, until at the length thou gather us into thy heavenly kingdom where we may obtain that blessed eternity which is gotten for us by thy only begotten son. Amen. For as much as Nebuchadnezer saith that he lift up his eyes unto heaven, and his understanding was given him again, hereby we gather that he was a space without his mind. Neither yet was he so without his mind, in my judgement, but he knew his misery: but in the mean season he did bite 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 mind, so that he had some part of a beast. But it is probable that he had some intelligence left, that he perceived some punishment by his misery. In the mean season he did not lift up his eyes into heaven until God drew him to him. For the rods of God do nothing profit us except he work within us by his spirit, as we said before. The speech is as much as if he should say: he began to think that God was a just judge. For although his shame did trouble him for a while, yet he did not look unto the hand of the smiter, even as is said in an other place. Therefore he began to acknowledge that God is the revenger of pride, after that time which was appointed before was past, of that which we have spoken. And they do lift their eyes into heaven which do also cast them down to the earth. Because Nebuchadnezer should have risen up unto God whom before he had forgotten as wakened from his deep dream: he should also have thrown down himself to the earth, because now he had received the reward of his arrogancy. For he durst lift up his head above man's state, when he took to himself those things which were due unto God. Therefore he did not now lift up his eyes unto heaven by a vain confidence, as before when he was made drunken with the beauty of his Monarchy: but he did so look upon God, that he was cast down & protestrate in his mind. Afterwards he addeth: And I blessed the most high, and I praised and glorified him that liveth for ever. This changing doth show that the punishment was laid upon king Nebuchadnezer especially for this cause, because he spoiled God of his just honour. Here he doth describe the fruit of his repentance. If this affection did spring of repentance that Nebuchadnezer should bless God, it followeth then that first he was a sacrilegious person which took from God his lawful honour, and would set himself in his place, even as hath been said before. And here also we may learn what it is to praise God truly, that is, when we being brought to nothing do acknowledge and determine with ourselves, that all things are under his government (and as we shall see afterward) that he is the governor of heaven & earth, that his will should stand both for law and reason, and for the chief rule of justice. For otherwise we may celebrated the praises of God with open mouth, but it shallbe a mere dissimulation: because no man can praise him sincerely and purely, but he which doth ascribe unto him all these things which we will speak after. And first Nebuchadnezer saith: because his power is the everlasting power, and his kingdom from generation to generation. In the first place here he confesseth that God is the eternal king: which is a great thing. For there is set against this perpetuity the weakness which is in men: seeing that all the chief monarchs which excel with greatest power, have nothing safe or certain, not only because they are subject to the changes of fortune (as the profane men do commonly judge) or rather they hung on the government of God: but because they fade away for the most part by their own vanity. We see the whole world, as it were tossed, and to be like the troubled sea. If there be any quietness in one part or more, yet in every moment there may some new and sudden thing come to pass which was not looked for. As in a quiet and bright heaven a tempest will soddaynely rise, even so we see it come to pass in men's affairs. Seeing then it is so, there is no firm nor stable state in the earth, and especially monarchs do shake themselves with their stormy stirs. This is then the perpetuity which is here declared of the king Nebuchadnezer, that God is a Monarch which by himself retaineth and governeth his empire, and therefore he is without all danger and peril of changing. 32 And all the inhabitants of the earth are reputed as nothing: and according to his will he worketh in the army of heaven, and in the inhabitants of the earth: and none can stay his hand, nor say unto him, what dost thou? Now is added the contrary member, that the Antithesis might be full. For, although it followeth that among men there is nothing sure or sound where that principle is of force, that God is the everlasting king: yet few do so reason: because all men do grant unto God with one word a sure and perpetual state, but in the mean season they do not descend into themselves that they might earnestly weigh and consider their own weakness, but being unmindful of their state, they rage even against God himself. Therefore this explication was necessary which is set forth, that is, after that Nebuchadnezer praised God because his power is everlasting: he addeth of the contrary part, that all the inhabitors of the earth are reputed as nothing, Kela: which some do think to be one word and take it for a thing that endeth. For Kala signifieth to finish or to fulfil, and some times it signifieth to consume, whereof they think the name is derived, because that men are reputed in their own measure, but God is unmeasurable. But that is a hard interpretation: and this opinion is more received, that [He] should be put for [Aleph]: and so saith Nebuchadnezer that men are reputed as nothing before God. Now therefore we see how aptly these two members do agree betwixt themselves, that is, that God is the everlasting king, and men are nothing. For if any thing be given unto men, so much is diminished from the power and high empire of God. Therefore it followeth that God's right can not stand whole, until all mortal men are brought to nothing. And although men do set much by themselves; yet Nebuchadnezer doth pronounce by the instinction of the spirit, that they are nothing, that is, before God: because it cometh to pass none otherwise that they should extol themselves so much, but that they are blinded in their own darkness. But when they shallbe drawn unto the light, they shall know that they are altogether nothing. And what so ever we be, it hangeth altogether of the grace of God, which doth keep us every moment, and doth join unto us a new strength. Therefore our part is nothing else but to rest and stand steadfast in God: because, as soon as he draweth back his hand and the power of his spirit, we fade away. Therefore we are something, that is, in the Lord God: but we are nothing in ourselves. Now it followeth: that God worketh according to his will in the army of heaven, and in the dwellers upon earth. This might seem absurd, that God is said to do as he will, as though he had neither moderation, nor equity, nor rule of justice. But we must mark that which we have spoken in an other place, that men are governed by laws, because their wills are perverse, and are carried hither and thither after their own lusts without measure: but God is a law unto himself, because his will is most perfect justice. Therefore as often as the Scripture setteth forth unto us the power of God, and doth command us to be content therewith, it doth not attribute unto God a tyrannical Empire, as the wicked do falsely imagine. But because we do not leave of to speak against God, and do set our reason against his secret counsels, and so strive with him as though he did not that justly and wisely which is not allowed of us: therefore that the holy ghost might bridle this presumption, he doth pronounce that God doth all things after his own william. Let us then remember that when we hear mention made of God, there can no perverse nor unjust thing be laid unto him: his will is not changed by any lust, but is great justice. Seeing then it is so, let us also remember how great, how stubborn and how proud our rashness is, which dare cast and object this or that against God. Whereof it followeth that this doctrine is necessary to cast upon us a bridle of modesty, that God doth all things after his own will, as it is said in the Psalm: Psal. 115. our God is in heaven, he hath done what soever he would. Now we do gather by this sentence, that nothing cometh by chance, but what soever cometh to pass in the world, cometh by the secret providence of God. Neither aught here to be admitted that unsavoury distinction betwixt the sufferance of God, and his wil For we see that the holy ghost which is the best master to teach us to speak, doth here plainly express two things, that is, the God worketh, & he worketh after his own william. And sufferance, as also these curious searchers do say, differeth from will: as though God did grant as it were against his will, that which yet he would not have done. There is nothing more worthy to be laughed at than to imagine this weakness to be in God. Furthermore the very force of doing is added. Therefore (saith Nebuchadnezer) God doth what he william. And he doth not speak according to the sense of the flesh, but by the instinction of the spirit, as hath been said. He should therefore as well be heard as if a Prophet were sent from heaven. Now than we see that the world is so governed by the secret providence of God, that nothing cometh to pass but that which he hath commanded and decreed: and furthermore that he should also worthily be counted the author of all things. Where some do object a kind of absurdity, that God is therefore the author of sin if nothing be but by his will, yea if he work it: this cavillation is easily put away, because there is a diversity betwixt the doing of God and the working of men. For when any man sinneth, God after his manner doth work there: but in the mean season he far differreth from man, because he exerciseth his judgement: even as he is said to blind and to harden. When then God doth command the reprobate or the devil, those doth he give up to be cast into all kinds of lusts. When God then doth so, he doth exercise his judgements. And he which sinneth is worthily guilty, neither can he entangle God in the society of his wickedness. Why? For God hath nothing common with him as concerning the action of sin. Therefore we see that these things which many would have to disagree betwixt themselves, do well agree, that is, that God doth rule by his will what soever is done in the world, and yet he is not the author of sin. Why? For he so useth the devil and all the reprobate, that he is always a just judge. The cause doth not always appear unto us, but we must mark this principle: because that with God is all power, therefore it is not right to speak against his judgements, what show of absurdity soever they have. And therefore it followeth in the text: There is none that can stay his hand, or can say unto him why hast thou thus done? When Nebuchadnezer saith that the hand of God can not be stayed, hereby he derideth the madness of men which yet do not doubt to rise against God. Now let them lift up their finger if they can, to stay his hand: and yet being overcome of their infirmity they go forward in that their rage. Therefore Nebuchadnezer doth worthily show their foolish madness, whiles they lift up themselves so presumptuously, that they would put God to silence or shut him up in their cages, or make some chains whereby they may bind him. Seeing then that men do burst forth into such outrageous fury, they are worthily laughed at. And hereto belong the words which we read in Daniel. Afterwards he addeth, that none saith: Why hast thou done so? We know that men's tongues are loosed to all wickedness of talk, because scarce the hundredth part of men doth contain themselves in this sobriety, to give the glory unto God, and to confess that he is just in his works. But here Nebuchadnezer did not look what men were wont to do, but what was lawful. Therefore he saith that God can not be corrected, that is, by right: seeing how soever the reprobate do talk, yet their vain talking doth fall by itself, because it hath no ground neither yet any colour. The sum is that the will of God should be a law unto us, because we strive against him in vain: and furthermore because, if we permit unto ourselves so much lust, & if our madness also do burst forth so far that we will brawl with God, this shallbe without success. For God himself shallbe justified in his judgements and so all men's mouths shallbe stopped. This is the sum. But we must mark that which is added: That the will of God is done as well in the army of heaven as in the dwellers of the earth. By the army of heaven I do not understand as in other places, the Sun, the Moon, the Stars, but the Angels themselves, and even the very devils, which may well be called heavenly in respect of their beginning: and furthermore we know that they be the Princes of the air. Therefore signifieth Daniel as well the Angels as devils and men to be governed by his will: and although the wicked do rush out never so outrageously, yet they are held in by a secret bridle, that they can not fulfil what soever they lust. Therefore is God said to work as well in the army of heaven as in men, what soever he will, because he hath the Angels obedient unto him, that is, the elect: but the devils are compelled to obey his rule, although they would do the contrary. We know that the devils are by all means against God, but yet at the length they are compelled to obey him, not willingly but by constraint. And even as he dealeth with the Angels and devils, so also he doth with the dwellers on earth. For some doth he govern with his spirit, that is, the elect: which after that they be regenerate by his spirit, are so led of him, that his righteousness doth truly shine forth in all their works. He worketh also in the reprobate, but after an other sort: for he draweth them headlong by the hand of the devil, he driveth them by his secret power, he striketh them with the spirit of brayneséekenes, he blindeth them and casteth them into a reprobate sense, he hardeneth also their hearts to stubbornness. Behold how God doth work all things by his will in men and Angels. Now, there is an other kind of working for as much as belongeth to the outward state. For God doth lift this man on high, and casteth down an other. So we see that rich men often times become poor, and some are lift up from the dunghill to climb to high degrees of honour. The profane men do call it the play of fortune, but it is the incomprehensible and most just moderation of the providence of God. Thus God worketh then after his will in men and Angels. But that inward action should be put in the first place, as we have said. 33 At the same time was mine understanding restored unto me, and I returned to the honour of my kingdom: my glory and my beauty was restored unto me, and my counsaillers and my Princes sought unto me, and I was established in my kingdom, and my glory was augmented towards me. Here doth Nebuchadnezer declare more copiously that which he had touched briefly before, that is to say, that he had recovered his wit again: and so doth he commend the mercy of God, because he was content with a small temporal correction, & at the length gave him his merciful hand to make him a man again of a brute beast. Not that he was changed into a beast (as is said already) but because he was brought to that shameful misery that he was like the wild beasts, and fed also with them. Wherefore that deformity was so horrible that the restoring might be called as it were a new creation: and therefore Nebuchadnezer doth so much celebrated this grace of God not without cause. Therefore, in that time mine understanding was restored to me. He had spoken this once but because understanding & reason is an inestimable benefit of God, Nebuchadnezer doth inculcate this sentence, & doth confess that he had tried the singular grace of God, because he was restored to his mind again. And he doth also add, that he was restored to his honour, and to the excellency of his kingdom, because he was sought to of his counsellors, and nobles. It is not known how this was fulfilled, because the memory of those times is buried: but that it is probable, that at the length the Princes of the kingdom were bowed to clemency, that they coveted to receive to them the king that was cast forth. We will not say that this was done of them of purpose: for God so used them that yet they knew not that they did execute that which he determined. They heard a voice from heaven: To thee be it spoken O king Nebuchadnezer, behold the kingdom is gone from thee. etc. This thing aught to have been known amongst all men, & to have been spread abroad amongst all: but we know that men do very easily forget when God speaketh. The Princes therefore though they did not know that they did God service therein: yet required they their king. By this means he returned to his dignity of the kingdom, and his honour was greater than it was before. 34 Now therefore I Nebuchadnezer praise and extol and magnify the king of heaven, whose works are all truth and his ways judgement, and those that walk in pride he is able to abase. This is the end of the commandment: where Nebuchadnezer doth join a notable confession of his fault with the praises of God. For that which he doth add of the proud, he doth undoubtedly properly apply to his own person: as though he should say, God would set me forth as a notable example, whereby all might know that the proud are humbled by his hand. For I was puffed up with pride: but God hath thus corrected me by an horrible punishment, that now my example might profit all men. Therefore have I said that the king Nebuchadnezer did not thank God here simply, but did also confess his fault, because he was worthily brought by such severity into subjection: for his arrogancy could by no lighter remedy be corrected. But first he saith: I praise, extol, and glorify the king of heaven. There is no doubt but this heap of words came of a vehement affection. And here also the antethesis must be understand by that principle which we have seen before, that is, that God is never rightly praised until the shame of men be uncovered: that God is never rightly extolled but when their highness is thrown down: that God is never glorified but when men being as it were overwhelmed with shame, fall down upon the earth. Therefore also whiles Nebuchadnezer doth in this place praise, extol, and glorify God: he doth also confess, as before, that both he and all mortal men are nothing, do deserve no praise, but are worthy of all shame. Afterwards he addeth: because all his works are truth. Here [Kesot] is taken for righteousness and integrity. For [emez dine] are called true judgements: but it is here referred to equity: therefore all the works of God are verity, that is, they be upright: as though he should say, that nothing is worthy to be reprehended in the works of God. Therefore the explication followeth, that all his ways are judgement. We see therefore that here is praised in God perfect justice. This aught to be also referred unto Nebuchadnezer: as though he should say, God did not handle me over roughly, there is no cause why I should find fault with him, or murmur against him as though he hath been over severe against me. Therefore I confess what punishment soever I sustain, I was worthy of it. Why? For all the ways of the Lord are judgement: that is, there is great uprightness in them. Furthermore, all his works are truth, that is, there is no unequal thing found in them, neither any deceitful thing: but great righteousness shall shine in them every where. We see then how Nebuchadnezer doth condemn himself by his own mouth with these words, whiles he declareth the righteousness of God in all his works. Neither doth this generality hinder, that Nebuchadnezer should not set himself guilty openly and freely before the judgement seat of God: but this word hath more hehemency, whiles he being admonished by his own example, doth confess universally that God is just, and whatsoever he doth is right and true. And this point is worthy to be noted. For many can easily praise God's justice and equity when they have all things at their own hearts desire: but if God begin once to deal sharply with them, then pour they forth their poison, and begin to quarrel with God and to accuse him of injustice and cruelty. Wherefore in that that Nebuchadnezer doth here confess without exception, that God is just and true in all his works when as he was so severely punished, this confession is not feigned: for that which he speaketh must needs come forth of the inward and lively feeling of the heart, because he had tasted the rigour of God's judgement. Now in the end is added: That he can humble them that walk in pride. Here Nebuchadnezer doth disclose his own sin and shame more plainly, and he is not ashamed to confess his fault before the whole world, seeing that the punishment was evident. Wherefore like as God would have his madness to be detested of all men when he executed such a terrible example of so horrible a punishment upon him: so doth Nebuchadnezer now come forth and testify that he did worthily suffer this so grievous punishment because in deed he was to proud. And here do we see the power of God joined with his justice, as was said before. He doth not attribute unto God any Tyranny that should be lawless. For when Nebuchadnezer hath confessed all the ways of God to be judgement, strait ways after he saith of himself, that he was proud. Wherefore he doubteth not to set forth his shame before men, that he might glorify God. And this is the right way to praise God, not only when we confess ourselves to be nothing, but also when we recount our vices: again when we do not only knowledge within ourselves and in our own consciences that we are wicked and worthy to be condemned before God, but testify the same with open mouth before all mortal men so often as shall be necessary. And when the word of humiliation or humbling is named, it is to be referred to that outward abbasing and casting down when God cast Nebuchadnezer forth into the woods to live among the wild beasts. Howbeit he was also humbled after an other sort, even as one of the children of God. Seeing then there be two kinds of humiliation, Nebuchadnezer speaketh of the first, where God doth cast down and deface the proud. This is one kind of humbling, which hath no fruit unless the Lord do afterward govern us with his spirit of humility. Thus Nebuchadnezer doth not here comprehend the grace of God, which yet should have had the chief praise: neither yet doth he describe in this decree whatsoever were to be required of a godly man that had been long exercised in the school of God: but yet he maketh it manifest that he had much profited under God's corrections, when he attributeth unto him the most high power, and joineth thereunto the commendation of justice and equity. The Prayer. Grant almighty God, seeing this sin of price is so fast fixed in all our hearts ever since we have been corrupted in our father Adam: grant that we may learn to examine ourselves thoroughly, that we may be so displeased with ourselves as becometh us: and that we may perceive that there is no wisdom neither equity but that commenth from thee only, so that we may fly unto they mercy: and that we may confess ourselves worthy to be judged to eternal death, and yet trusting to they mercy which thou hast vouchsafe to offer unto us by thy Gospel, and believing in the mediator whom thou hast given, unto us, we may doubt nothing to fly unto thee and to call thee father, that we being regenerate by thy spirit, may walk in true humility and modesty, whiles at the length thou do raise us up unto that heavenly kingdom which is purchased for us by the blood of thine only begotten Son jesus Christ our Lord. Amen. Chap. 5. The Text. KIng Beltsazar made a great feast to a thousand of his Princes, & drank wine before the thousand. DAniel doth here declare and history which was done at the same time that Babylon was taken: but in the mean season he leaveth the judgement of God to be considered of the readers, of the which the Prophets prophesied before the people was banished. Here doth he not use a prophetical style (as we shall see afterward) but is content with the simple narration: but the use of the history may be learned by those words which follow. Therefore it is now our duty to weigh in this history, that which may make to the edification of faith and of the fear of God. In the first place we must note the time in the which Beltsazar did celebrated this feast. Now the seventy years were passed from that time that Daniel was brought into exile. For although Nebuchadnezer were called afterward the father of Beltsazar, yet is it manifest enough that Euilmerodah was betwixt them two. And Euilmerodah reigned three and twenty years. Other also number two kings before Beltsazar: for they do put Regassar after Labassardach, which two make eight years more. Metastenes saith so, & many do follow him. But it is manifest that Nebuchadnezer the great (which brought Daniel away, which was the son of the first Nebuchadnezer) reigned 45. years. Other do transfer two years to his father's Empire. Howsoever it is, he obtained the kings power 45. years. Now add moreover 23. years to Euilmerodah, which will make threescore and eight. Beltsazar also reigned 8. years. Therefore we see 72. years to be passed after Daniel was carried away captive. Metasthenes reckoneth 30. years in the reign of Euilmerodah: and moreover there are added unto him 8. years: So should the years be more than fourscore. And this is probable enough. Although it seemeth that Methasthenes erred in this that he made diverse kings, seeing they were only diverse names. For Herodotus Herodot. Lib. 1. doth not call this king of whom now mention is made, Beltsazar: but calleth his father Labinetus, & him also by the same name. Therefore it seemeth that Methasthenes was deceived in the names. But forasmuch as belongeth to the reckoning of time, I willingly receive that which he saith, that Euilmerodah reigned thirty years. For when we speak of the seventy years whereof jeremy did prophecy, we may not begin at the captivity of Daniel., neither at the destruction of the City: but at that miserable destruction which came betwixt the first victory of king Nebuchadnezer (which he had whiles his father was alive) and the burning and utter ruin of the temple and the City. For when report was brought of the death of his father (as we have said in an other place) he returned into his country jest any tumult should arise in his absence. Therefore that we may find the seventy years in the which God would end the captivity of his people, it shallbe necessary to prolong the reign of Euilmerodah longer than three and twenty years: Although there is no great difference in that matter. For a little after Nebuchadnezer returned and carried away the king, although he left the City standing. And though the temple did stand still at that time, yet God had laid a most grievous plague upon the people, which was almost as evil as the last destruction. Howsoeever it is, we see that Beltsazar doth celebrated this feast when the time of deliverance was now at hand. And here is the providence of God to be considered, which ruleth the hours and times, that the wicked when the time is ripe for their fall, cast themselves down headlong. So chanced it to this wicked king. It was a marvelous madness and blindness that he prepared so great a feast full of delicates, when as the City was yet besieged. For Cyrus had now a long time besieged the City with a great army, & this miserable king was half surprised: yet notwithstanding as it were in despite of God, he maketh a dainty feast and calleth a thousand gests. Hereby may we easily conjecture what business there was & what charges in the feast. For if one would entertain but either ten or twenty men, there will be much business and travail if so be he will treat them sumptuously. But when there was preparation made for the Prince, when there were a thousand noble personages, the Queen and the kings concubines, when so great a multitude was then gathered together: no doubt there must needs be much searching out of many parts, to find sufficient delicates: and this thing may seem incredible. But Xenophon, (although he tell many fables, and do neither keep the gravity nor fidelity of an historiographer because he will set forth the praises of Syrus like and orator: yet in this point there is no cause why he should lie) saith that there was preparation of victual laid up in store that the Babylonians might bear the siege ten year more. And Babylon may worthily be called a country. For the greatness of that City was such that is is incredible to be told. Doubtless it must needs be that is was very full of people. And seeing they carried victuals from all Asai thither, it is no marvel if the men of Babel had victual laid up in store, that they might sustain themselves a long space, the gates being shut up. But this is wonderful, that the king which should have watched himself, or at the lest have sent forth his watchmen jest the City should be taken, gave himself to banqueting and to pleasure, as though he were in great peace, and were in no danger of the outward enemy. He had to do with Cyrus a stout man, if there were ever any: who also not only excelled in wisdom, but also in activity far passed all other. Seeing then he was so mightily assaulted, it is marvel that he was so careless to give himself to feasting and banqueting. Xenophon saith, that that day was a feast day. Whereas the jews think that the victory was gotten of the Chaldeis against the Persians, that is a trifle. For Xenophon, whom we may believe in this matter when he doth not lie in the favour of Cyrus, for than he is a most grave author and a witness worthy to be believed: but when he will praise Cyrus there is no end: in this point is an historiographer, when he saith that this was every year a festival day and a solemn feast with the babylonians. He showeth also how Babylon was taken: that is, Gobria and Gabatha being captains. For this Beltsazar had gelded the one to put him to shame, and had killed the son of the other, the father being yet alive. Therefore when the one did burn with the desire of revengement for the death of his son, and the other for the shame that he had done unto him, they both conspired together. So it came to pass that Cyrus turned away many rivers of Euphrates, and so Babylon was suddenly taken. We must also note, that Babylon was twice taken: or else the prophecies should not be believed. For whereas the Prophets threaten to the Babylonians the vengeance of God, jerem. 50. they say that their enemies should be most cruel, which should not seek gold or silver, but should desire men's blood. Furthermore they speak of the most horrible acts which were wont to be committed in battle. But no such thing came to pass when Babylon won taken of Cyrus. But when the Babylonians casting of the yoke had delivered themselves from the dominion of the Persians, Darius recovered the City: which was wrought by the means of Zopirus, who maimed his body, and feigned that he was so cruelly handled of the king, that he might betray the City. How sore the Babylonians were then afflicted, we may gather in that he crucified three thousand of the nobles. What was done among the common people, when those three thousand nobles were destroyed and all were hanged on the gallows, yea even crucified? Hereby than it plainly appeareth that the punishment was reserved for the Babylonians until that time, although in the mean season they were subject to a strange power, and were reproachfully handled of the Persians, that is, brought to bongade and slavery, for they were forbidden to were weapons, and they were taught of Cyrus even the first day to serve, so that they durst not carry a sword. It is needful to touch these things briefly, that we may know that men's affairs are so governed by the secret judgement of God, that he casteth down the reprobate when their punishment is near them. Of the which thing we have here a notable example in the king Beltsazar. The time of the deliverance which was spoken of by jeremy jerem. 25. was come, the 70. years were ended, Babylon was besieged. Now the jews might lift up their heads, and hope well, because the coming of Cyrus chanced above all men's opinion. For he rushed in suddenly from the mountains of Persia, when that nation was barbarous. Seeing then that Cyrus came suddenly like a whirl wind, this alteration might give some hope to the jews. But when he did lie long in vain (that I might so speak) in besieging the City, this might discourage their minds. Now when Beltsazar did banquet with his nobles, he thought that he could cast Cyrus forth by play and sport, as they say. But in the mean season the Lord did not sit idle in heaven. For he so blindeth the mind of the wicked king, that he willingly goeth forth to his own punishment, and although no man draw him, he offereth himself. How is this, but because God had given him up to his enemy? according to the decree whereof jeremy jerem. 25. speaketh. Therefore although Daniel tell the history, yet it is our part (as I have said) to weigh far greater things: that is, that God which had promised a deliverance to his people, should now put forth his hand out of the secret, and should fulfil that which was prophesied of by the Prophets. Now it followeth, that king Betsazar did drink wine before a thousand. Where as one of the Hebrew Doctors saith that he strove with the thousand nobles, so that he was equal with them all in the intemperancy of drinking, that is over gross. For as much then as he saith that he did drink wine before a thousand, he had respect to the manner of the nation. For this was a rare thing, that the Chaldey kings should receive any to their table. For they were wont to banquet so alone, as the kings of Europe do now: and they think it belongeth to their dignity, to have a table prepared for one alone. Such was the pride of the kings of Chaldey. Seeing then it is said, that Beltsazar did drink wine before a thousand: some extraordinary thing was noted, that in deed he celebrated a solemn feast and did, contrary to his daily manner, give his nobles so great honour, that he did receive them to his table. Neither is that very credible which some do conjecture, that he drank wine openly, because he was wont to be drunken without witnesses. But this word before, is taken for communication or society. 2 And Beltsazar whiles he tasted the wine, commanded to bring him the golden and silver vessels which his father Nebuchadnezer had brought from the temple in jerusalem, that the king and his princes, his wife and his concubines might drink therein. Here the king Beltsazar doth hasten his punishment, because he furiously provoketh the wrath of God against himself, as though it were tedious unto him, that God did differre his judgement so long. And this is it which I have said, that the wicked when the fall of the house draweth near, prover. 17 they lift up the posts and the gates, as Solomon saith. Therefore when God will execute his judgements, he driveth the reprobate by his secret instinction, that they might as it were, run willingly, and procure to them selves a swift destruction. This did Beltsazar. His security and carelessness was a sign of astonishment: and this was a token of the wrath of God, when he could be so carelessly given to pleasure in his adversity and in the mids of perils: but this excecation doth more clearly show forth the vengeance of God, that he not being content with his intemperancy in feasting and banqueting without all regard of the time, doth even make battle openly against God. Therefore saith he: he commanded the silver and golden vessels to be brought unto him which Nebuchadnezer had taken away. It appeareth that those vessels were laid up in the treasure. Therefore Nebuchadnezer as long as he lived, did not so abuse those vessels. Also Euilmerodah is not read to to have done any such thing: but now Beltsazar of set purpose will thus despite God. Neither is there any doubt but that he commanded those vessels to be brought forth in derision, that he might triumph again over the true God, as we shall see afterward. Whereas the Prophet calleth Nebuchadnezer the father of king Beltsazar, we have now expounded in what sense it should be taken: because it is a common thing that as well the grandfathers as the great grandfathers and fathers of the great grandfathers are called fathers. Therefore because Beltsazar did come of the seed of Nebuchadnezer and was of his issue, therefore is he called his son: whereof we shall see more again hereafter. There be some also which think that Euilmerodah was stricken with that grievous plague which was rehearsed in the chapter before. And it may be that he was called Nebuchadnezer: but there is no necessity to move us so to think. For this was to vain when the name of father was mentioned, strait way to fly to that conjecture. The Prophet saith that Beltsazar did command this in the tasting of the wine. Because [taam] signifieth to taste, there is no doubt but he speaketh here of tasting. But because this is metaphorically transfered to understanding, therefore certain do expound, that he was forced by the wine, and so in stead of reason and judgement, he was led by his drunkenness. ovid. 1. Amor. Eleg. 6. Night, love, and wine do persuade no moderate thing. But that exposition doth seem unto me overmuch forced. Therefore I take it simply, that when Beltsazar was warm with wine, he commanded the vessels to be brought unto him: and this is more received. When the taste of the wine did overcome, that is, when wine had oppressed the kings senses, than he commanded the vessels to be brought unto him. And this is worthy to be noted, that we may learn to beware of all intemperateness of drink: because nothing is more easy then to take in hand many things rashly as soon as the taste of wine hath troubled our senses. Therefore we must use wine soberly that it may strengthen, not only the body, but also quicken the mind and all the senses, and not debilitate and weaken the body, much less astonish the senses. And this is now over much usual, as it was also noted in the old proverbs, that pride cometh of drunkenness. Therefore the Poetes did fain the Bacchus had horns, because they which are intemperate in drinking, do triumph, and the most miserable in their drunkenness do think that they are kings. What shall then be done to the kings themselves, which forgetting themselves do dream that they are not only kings of kings, but also Gods. Therefore the Prophet noteth this vice when he saith, that Beltsazar commanded in the tasting of wine that the vessels should be brought unto him. 3 Then were brought the golden vessels that were taken out of the temple of the lords house at jerusalem, and the king and his princes, his wives and his concubines drank in them. 4 They drank wine and praised the Gods of gold and silver, of brass, of iron, of wood, and of stone. Here the Prophet doth show more clearly and distinctly that the king did then deride the true & only God, when he commanded the vessels to be brought unto him. For when they were brought: they praised (saith he) all their golden and silver Gods: that is, they celebrated the praises of the false Gods in the reproach of the true God, as though they would thank them, as also Habacuc Habac. 1 saith. Albeit there is no doubt but they sacrificed to their power, to their strength, as the Prophet saith in the same place: but they set up their Gods to that intent that they might overthrow the glory of the true God. And this is also the reason wherefore the Prophet doth now plainly tell, that those vessels were brought out of the temple of the house of the Lord. For here he doth exaggerate the wickedness of the king and his nobles, that they did lift up their horns against the God of Israel. Therefore this antithesis is to be noted betwixt God which commanded that they should built him a temple in jerusalem & that sacrifices should be offered, and betwixt the false Gods. And this was a casting down unto punishment, when Beltsazar did of set purpose so rise against God: and did not only tyrannically and cruelly oppress the miserable jews, but did also triumph over their God, even the maker of heaven and earth. By this raging means he did hasten to himself utter dostruction. But this was done because the time of deliverance was nigh. Therefore have I said that he was drawn by the secret instinction of God to such madness, that the vengeance might be hastened. They drank (saith he) wine, and praised their Gods. The Prophet doth not here ascribe it to drunkenness that they praised their Gods, but yet he teacheth by the way that this wickedness was more kindled with drink. For if every man had been sober at his own house, they would not have so stubbornly risen up against God. But seeing that wickedness reigned in their hearts, thereunto came also intemperateness in drink, as bellows to blown the fire. This doth the Prophet seem unto me to note when he repeateth, that they drank. For he said: The king and the nobles, his wife and concubines did drink. Now doth he inculcate the same thing again almost with like words, that they drank: but he addeth, that they drank wine: as though he should say, their madness was more kindled when they were stirred up with the heat of the wine. Then did they praise the silver Gods etc. The Prophet doth reproachfully speak here of the Gods of gold, silver, brass, wood, and of stone, because we knew that God hath no affinity with gold or silver. Therefore his true Image can 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, silver, brass, wood and stone. Doubtless the profane men were never so doltish, that they thought the essence and substance of God to be of gold, silver, or stone: they so called only the images of the Gods. But because they imagined in their opinion that the power and Majesty of God was always shut up understone, wood, gold and silver, the Prophets do worthily thus condemn their doltish grossness. For we know how diligently the Idolaters do devise all the shifts they can, to fly unto: and at this day the Popedom is a document clear enough that the superstitious never want their excuses, which they pretend when they will excuse their errors. Therefore the Prophet doth not here admit those vain pretences, whereby the Babylonians and such like did colour their shame: but he saith that their Gods were gold and silver. Wherefore? For although they did confess with their mouth that the Gods reigned in heaven (for such a multitude and rabble of Gods was received amongst them, that the Majesty of the very true God was, as it were wrapped in darkness) although, I say, the Babylonians did confess that the Gods dwelled in heaven, yet did they fly to Images and pictures. Wherefore the Prophet doth worthily reprove them for worshipping the Gods of gold and of silver. And whereas he saith: that the vessels were then brought away, hereby it appeareth how servants do obey tyrants in the most wicked things: for without any delay straightway the vessels were brought forth of the treasures. Daniel therefore signifieth that all his servants were ready at this commandment, that they might please this beastly drunkard. But now he showeth how short a time that same drunken triumph lasted. 5 At the same hour appeared fingers of a man's hand, which wrote over against the candlestick upon the plaster of the wall of the kings palace, and the king saw the palm of the hand that wrote. Here Daniel beginneth to tell what a change there was: for in that same moment the king knew that some heavy and sorrowful thing was towards him. Yet did he not understand what it should be: for God did but only show a sign, as it were of some evil luck, as the profane men were wont to speak. Therefore God did by this means begin the pageant, when he saw the king so fervent in all outrageous dissoluteness with his nobles. Therefore saith the propphet: there appeared the hand of a man. He calleth it the hand of a man because of the likeness or fashion. For it is certain that it was not the hand of a man: but because it did resemble a hand, therefore is it called a man's hand. And the scripture also speaketh after this manner often times, especially where there is any mention of the outward sacraments. Therefore this is also a sacramental kind of speech (that I might so speak). For God himself did writ by his power, but he showed the figure to king Beltsazar, as though some man did writ in the wall. Therefore, the fingers of a hand went forth. When he saith, that the fingers went forth, this maketh much for the certainty of the miracle. For except Beltsazar had seen this beginning, he might have conjectured that that hand was set there by some art. But whereas the wall was without that form before, and also the hand came forth suddenly: hereby one may easily gather that that hand was a heavenly sign, whereby God would show some great thing to the king. Therefore, saith he, the fingers of a hand came forth over against the candlestick, or the light. It is certain that this was a night banquet: and Babylon was taken also at midnight. Neither was it any marvel that the feast was continued long. For intemperancy hath no measure: and moreover they were so wont to riot. I confess, they did not feast every day till midnight: but when they celebrated some gorgeous and dainty feast, they thought that their mirth should not be long enough, except they should as it were rot and putrefy at the table (that I might so speak). So then over against the candlestick there appeared a hand, whereby it might be the more evidently seen. And that hand did writ (saith the prophet) upon the plaster of the wall in the palace. If any man should have told the king that there appeared the form of a man's hand, this might have been doubted. But he saith that the king did see it himself, For God would terrify him, as we shall see afterward: therefore did he set before him such a spectacle. The king than saw: peradventure not the nobles: & we shall see afterward that the king was only smitten with fear, saving that other began to tremble with him. For when they saw his face changed, and that he was overcome with sorrow, they began also to fear, although they all studied to give some comforth. Therefore God would after a sort summon the wicked king to his judgement seat, when the hand of a man which wrote, appeared in his sight. ¶ The Prayer. Grant almighty God, seeing we are so prove to forgetfulness that we do over greedily follow our lusts and pleasures of the flesh, grant we beseech thee, that often times every one of us may call himself back to consider thy judgements, that we may always walk carefully and warily as in thy sight: and that we may so be afraid of thy just vengeance, that we do not provoke it by our stubbornness and other vices, but that we may so submit and subject ourselves unto thee, that we being raised up with thy hand and confirmed, may go forward in the holy course of thy vocation, whiles at the length thou do raise us again unto that heavenly kingdom which is purchased for us by the blood of thine only begotten son. Amen. 6 Then the kings countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other. Here Daniel declareth that the kings mind was stricken with fear, jest any man should suppose that the fear was conceived without cause. And he doth also express by many circumstances how the the king was troubled, that it might be evident that the cause was not small. And it was necessary that he should thus be stricken, that all men might understand, that God did sit in his throne as judge, and summon the king as guilty. We have spoken before, and Daniel hath also declared the great pride of the king, and his careless security hath been a plain and clear proof of the same. For whereas the long continued siege aught to have made him careful, he maketh a great feast, as if he had had no war at all. Whereby it appeareth that he was overcome with a drunkenness of mind, that he could not feel his own miseries. This was the cause therefore why God would waken him and raise him out of his deadly dream: because he could not return neither be called home to a sober mind by any usual means. Now that he was thus terrified, it might seem to be a good preparation to repentance. But the same is set forth unto us in his person, which is set forth in Esau. Gen. 27.34 For Esau was not only stricken with sorrow when he saw himself refused, but he also asked the blessing of his father with great mourning and lamentation, but over late. The same is now set forth in king Beltsazar. But all things are to be noted in order. Daniel saith: that the kings countenance was changed: furthermore the joints of his loins were loosed and he was troubled or terrified in his thoughts. Last of all he addeth: that his knees smote one against the other: for the word doth properly signify to rush against. The prophet declareth the matter by the signs, that is to say, that the king Beltsazar was afraid at the vision, whereof mention was made. There is no doubt (as I said before) but that he was thus terrified by God's appointment. For we know that the reprobate, although God do openly declare that he calleth them to his judgement seat: yet do they remain senseless, and are nothing afraid. But God would strike the heart of this wicked king, so that there should be no excuse of ignorance. And here we may note that God doth by diverse means touch mens hearts. I speak not only of the reprobate, but also of the elect. For we see even very good men to be slack and slow when God doth summon them to his judgement seat. Therefore is it necessary that they be compelled with chastisements, for they would never come willingly unto God. He can move their minds without any violence: but he will set forth unto us, as it were in a glass, how great our slowness and slackness is: for we never obey his word but against our wills. Wherefore he bringeth down his own children by correction, when he doth not prevail by his word alone. But as concerning the reprobate, he doth often disclose their contumacy. For he doth entice them by fair means before he take upon him the office of a judge: and when he prevaileth not hereby, he threateneth: and when threatenings avail not or can take no place, then doth he summon them to his judgement seat. As concerning the king of Babylon, God had suffered Daniel to keep silence. For the kings ingratitude and pride had stopped the way that Daniel could not do the office and part of a teacher, as he was willing. The king of Babylon therefore lacked a teacher. But God suddenly appeared as a judge by this writing, of the which some thing is lightly touched, and more shallbe said in place convenient. Howsoever it is, we do see that king Beltsazar was not only admonished by an outward sign, of his destruction that was at hand: but that he was also wakened inwardly to know that he had to do with God. For the reprobate do flatter themselves often times, although God show himself to be their judge. But he hath dealt otherwise with king Beltsazar: for he would have him to be terrified that he might be the more attentive to read the writing. This terror (as I said before) was a preparation to repentance: but he failed in the mid way, as we see many do, which tremble at the voice of God or at the signs of his vengeance as soon as he admonisheth them: but they vanish away strait ways, so that they are not taught as they should be. Like unto this is the example of Esau: Gen. 25. for he despised the grace of God when he heard that he was deprived of the heritage that was promised from God. He counted the blessing therefore but as a fable, until he perceived that the matter was executed in deed: then began he to lament, but altogether in vain. Such was the trouble of king Beltsazar. For as we shall see afterward, even when Daniel did expound unto him the writing, yet was he nothing moved with this matter, but adorned Daniel with royal ornaments. But this was for an other end and purpose. For whiles his nobles were moved and the thing was made open, God by this means did declare his glory: and Darius also which took the City with Cyrus his son in law, understood that he got not the victory by his own power or industry, neither that he was so holpen of the two Princes Gobria and Gabatha: but all the thing was done by the providence of God. So then doth God show, as it were in a glass, that he is the revenger of his people, as he had promised seventy years before. 7 Wherefore the king cried loud that they should bring the Astrologians, the Chaldeans and the soothsayers. And the king said to the wise men of Babel: Whosoever can read this writing and declare me the interpretation thereof shallbe clothed with purple, and shall have a chain of gold about his neck, and shallbe the third ruler in the kingdom. The Prophet declareth that there was a redemy sought of king Beltsazar for his sorrow. And hereby we gather again that his mind was so deeply wounded, that he perceived that he could not escape the hand of God: for he would not else have called the wise men so suddenly in the mids of the feast. Furthermore when the Prophet saith: that he cried loud, hereby it appeareth that he was so astonished that he forgot that he was a king: for it was not agreeing to his dignity to cry so loud at the table. But God had shaken of all his pride: therefore was he compelled to burst forth in an outcry, as though he were a mad man. But now let us see what was his remedy. He commanded that the Chaldeans, soothsayers, and Astrologians should be called. Hereby we gather how ready the wits of men are to vanity, lies and deceits. Daniel should have been the first among the Chaldeans: and that answer was worthy to be remembered when he showed to the grandfather of king Beltsazar before, that he should be like the wild beasts. Seeing then that this prophecy was thus approved by the success, the authority thereof aught to have stand in force even above a thousand years. He was also daily in the kings sight, yet was he despised, and the king called for all the Chaldeans, Astrologians, Soothsayers, and Mages. In deed the Soothsayers, Astrologians, and Chaldeans were in such high estimation, that they might easily darken the fame of Daniel. For they counted it an unworthy thing that a prisoner should be preferred before their Doctors, when they now knew that they did excel in this glory amongst all people, that they were only wise. Seeing then they would keep that estimation that they were, as it were the counsellors of God, it is no marvel though they despised a stranger. Howbeit this thing hath no colour before God. For what can be alleged for the defence of the wicked king? His grandfather was set forth as a spectacle of God's vengeance never to be forgotten, when he was cast forth of the company of men, when he dwelled with the brute beasts, yea with the wild beasts of the forest. And this could not seem to come by chance. For God had admonished him hereof in a dream, and also made his Prophet an interpreter of the oracle and vision: wherefore the fame of this matter aught to have been in perpetual remembrance amongst the Chaldees. The Nephew of king Nebuchadnezer forgetting this example, doth rage against the God of Israel, doth pollute the vessels of the temple, and maketh a triumph with his Idols. But when God setteth forth a sign of his judgement, he calleth for the Chaldees and Mages, and forgetteth Da: niel. Can this be excused by any means? We see therefore that men's minds are over prove to the crafts of Satan, and this proverb is true: the world would be deceived. And this is worthy to be noted, because that many men now a days would gladly pretend ignorance in the stead of a shield in doubtful matters. But they may easily be answered, that they are willingly blinded, yea that they shut their eyes against the manifest light. For if God did count king Beltsazar inexcusable because he had a Prophet once offered unto him, what shall it avail us at this day, to pretend these colourable excuses? O if I knew certainly which were the will of God, I would strait ways obey. For God daily crieth openly and calleth us unto him, and showeth the way, but there is none that answereth, or followeth, or at the lest very few. Therefore we aught diligently to consider the example of the king of Babylon, when we see that he is very diligent, & yet in the mean season doth not seek God as he aught. Wherefore? He wandereth about the bush, he seeth that he is taken and that he can not escape God's judgement: but in the mean time he seeketh comfort at the Mages and Chaldees, that is to say, at the deceivers. For they had been already found so to be once or twice, as we have seen before: and this aught to have been published and known unto all. We see then that king Beltsazar was blind, because he shut his eyes against the light offered: as all the world is blind at this day almost, because it doth not wander in darkness, but when the light is offered it shutteth the eyes, as though it refused the grace of God, and would cast itself down wilfully: And this is over common. Now whereas the Prophet saith: that the king promised to the wise men, that whosoever could read the writing should have a golden chain: furthermore, he should be clothed with purple, and should be the third ruler in the kingdom: hereby it appeareth that he was not sincerely touched with the fear of God. And this resisting is worthy to be marked in the reprobate, because they fear the judgement of God, and yet in the mean season the pride which is in their hearts is not corrected, but it bursteth forth: even as we see in this king: For, his knees did smite one an other: Furthermore, the joints of his loins were loosed: and to conclude, there was no part of his body which did not tremble. Therefore the king was as it were dead, because that fear had oppressed all his senses. Yet see we in the mean time a secret pride lying hid in his heart, which burst forth afterward when he promised, that he should be the third in his kingdom whosoever should interpret the writing. God had now cast him down from the dignity of a king: yet will he set up others in dignity, fight as it were against God. What meaneth this? We see hereby that whensoever the wicked are terrified, yet do they cherish within themselves a secret pride and stubbornness, so that God can never bring them under. They do show many signs of repentance, but in the mean space if any man do wisely consider all their deeds & words, he shall find that which the Prophet here speaketh of king Beltsazar, that they do even rage's against God, and that they will neither learn nor be obedient although they be utterly astonished. We have seen this thing partly in this verse, & we shall see it more manifestly in the end of the chapter. Now forasmuch as belongeth to the end of the verse, where he saith: he shall rule as the third in the kingdom, it is not sure whether he promise' the third part of the kingdom, or whether he saith that he should be the third: for many think that the Queen of whom there shallbe mention made hereafter, was the wife of king Nebuchadnezer and the Grandmother of king Beltsazar. 8 Then came all the kings wisemen, but they could not read the writing, nor show the king the interpretation. 9 Then was king Beltsazar greatly troubled, and his countenance was changed in him, and his Princes were astonished. Here Daniel declareth that the king was deceived in his opinion, because he trusted that there should be some interpretation of that writing amongst the Mages, Astrologians, Chaldees, & Soothsayers: but there was none which could read it. Therefore here he is punished for his ingratitude, because he counted the Prophet of God nothing, when yet he knew that it was foretold unto his grandfather that came to pass afterward, and that Daniel did always excel in wisdom, so that there were proofs both many & sure enough of his calling. Because than he had so contemned the incomparable benefit of God, here he is destitute of counsel, and he seeth that he called all the Chaldeans and Astrologians in vain. And Daniel saith: that there was none which could read the writing or show the interpretation thereof to the king. Because this seemeth absurd, the Hebrew Doctors do labour much herein. Other think that the letters were set out of order: and other think that the letters were changed, and other do suppose that the characters or form of the letters were changed. But we have said in an other place, that the jews are bold in their divinations as often as they have not a sure reason. And we have no need of those conjectures: for it is probable that the writing was either only set forth to the king and was hid from all the Chaldees, or else they were so blinded, that in seeing they should not see: as God doth also often times show such astonishment even unto the jews. We see what he did pronounce by Esay: Isay. 29.10. your law shallbe as a book that is shut up. If any man say, read this, he will say the book is sealed, I can not: or let the book be opened & all ye shallbe as it were blind, yea they which do seem most expert above other, shall say they are idiots, and not to be learned men. Therefore that which God threatened to the jews, and we know was fulfilled in them, and is fulfilled at this day, because there is a covering cast over their eyes (as Paul saith) that they should be blind in the most clear light: 2. Cor. 3.14. what marvel them is it if the same hap to the Chaldees, that they can not read the writing? Therefore what need is there now to conjecture that the letters were set out of order, or written in an other order, or some put under other, that the word Tekel should go before, and then Mene Mene? These things be to vain. This is certain, that God would admonish the king of his destruction now at hand: also that his mind was troubled, not that he would repent, but that his carelessness 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 have been free except it had been in his will to speak sometime with one man alone, sometime with more. Therefore he would that king Beltsazar should know this writing. In the mean season all the Mages, as though they had been blind, could not read the writing. As concerning the interpretation, it is no marvel if they were doubtful in it. For God spoke darkly when he saith: Mene, Mene, & then, Tekel, that is, weighed: Peres, it is divided. Although those Mages had read these four words an hundredth times, yet they could neither conjecture, nor comprehend in reason what they meant. For that was an allegorical prophecy, until there was an interpreter ordained from heaven. But forasmuch as belongeth to those letters, there is no marvel though the eyes of the Mages were shut and closed up, because it pleased God so, which would summon the king to his judgement, as we have said. The Prophet saith: that the king was astonished, his countenance was changed, his Princes were also troubled. The feeling of the judgement of God must of necessity increase, jest the thing should have been hid. For (as we shall see afterward) king Beltsazar himself was slain in that same night. Cyrus' entered when the Babylonians feasted and were carelessly given to their daintyes and delicates. In that same drunkenness this so notable an example of the judgement of God might have been strait way buried, except it had been made manifest by many circumstances. Therefore the second time Daniel repeateth, that the king was troubled after that he saw that there was no counsel nor help in the Mages and Astrologians. Also he saith: that his Princes were astonished: because it was not meet that the king only should have been troubled, but also the whole Court, that the fame might not only spread thorough the City, but also to other Countries: because there is no doubt but Cyrus was afterward taught of this prophecy, neither would he have so loved Daniel, or treated him so honourably, but that he knew this thing. 10 Now the Queen by reason of the talk of the king and his Princes, came into the banquet house, and the Queen spoke, and said: O king live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed. 11 There is a man in thy kingdom, in whom is the spirit of the holy Gods, and in the days of thy father, light and understanding and wisdom like the wisdom of the Gods was found in him: whom the king Nebuchadnezer thy father the king I say, thy father made chief of the Enchanters, Astrologians, Chaldees, and Soothsayers. Here Daniel declareth, by what occasion he was brought before the king: that he might read and interpret the writing. He saith that this was done by the Queen. Men doubt whether it was the wife of king Beltsazar, or his grandmother: but it is probable that the woman was now old which speaketh of the time of king Nebuchadnezer. Albeit this conjecture peradventure is not very certain: therefore it is better here to suspend the judgement hereof, then to judge any thing rashly, but that we saw before that his wife sat at the table with him. But we must diligently note that which we may surely gather by the words of the Prophet, that is, that the kings ingratitude is cast him in the teeth, that he did not sand for Daniel among the Mages, Chaldees, and Astrologians. The holy man would not be counted in that order: and he were worthy that God should spoil him of his prophetical spirit, if he had joined himself with these deceivers: and it easily appeareth that he was separated from them. The king Nebuchadnezer had made him ruler over all the Mages: but he would not use this honour, because (as I have said) he should have deprived himself of the gift of prophecy. For we must see what is lawful for us to do. We know that we are prove to nothing more than to be drawn away with the enticements of the world, especially with ambition, which blindeth us, and troubleth all our senses: and there is no greater pestilence. For when any man seeth that he can either get some honour or some gain, he doth not consider what is lawful or what God permitteth, but is carried away as it were with a blind madness. The same thing might have come unto Daniel, if he had not been holden back through a hearty zeal of true piety. But he refused that honour offered unto him of king Nebuchadnezer. Therefore would he never be counted among the Sooth-sayes, Astrologians, and such like deceivers, which did delude that nation with their enchantments. Hereof cometh it that now the Queen saith that there is a certain man named Daniel. But the king was not blameless by this pretence: because (as we have said) Daniel had gotten him a famous name for many years, and God would note him forth with a sure note, that mens minds should be bend upon him as upon an heavenly Angel. For as much then as king Beltsazar knew not that there was such a Prophet in his kingdom, it is the sign of a shameful & beastly carelessness. Therefore God would cast this in the teeth of king Beltsazar by a woman, when she saith: Let not thy thoughts trouble thee. She calleth upon him gently, because she saw him to be afraid: But in the mean season she showeth that he erreth over grossly, because he wandereth about the bush and yet might soon come to his purpose, for as much as God had given to his Prophet a light in his hand to lighten him, except he desired willingly to wander in darkness, as all the reprobate do. Furthermore, we may see in this king the common vice of all mankind, that is, that none doth run out of the way, but he which either flattereth himself in ignorance, or else that would have all light extinguished. Now, whereas the Queen saith: That the spirit of the holy Gods is in Daniel, we have declared in an other place what is men thereby. For it is no marvel though profane men do speak so, because they are not able to discern betwixt the only God & the Angels. Wherefore they called Gods indifferently what so ever came from God or from the heavens. Hereby it cometh then, that the Queen calleth the Angels holy Gods, & in the mean season she setteth God but amongst the common sort. Howbeit it is our part so to knowledge the only God, that he alone should have the pre-eminence: and that the very Angels be brought under him, and that there is no excellency neither in heaven nor in earth, which can obscure his glory. For the Scripture laboureth to this end, to set God in most high degree: and also that nothing should be of such excellency which should not give place to his Majesty. But here we see how necessary it is that we be taught of the one only essence of God: because from the beginning of the world men were always persuaded of this, that there was some one most high power: but afterward they all vanished away in their own cogitations, so that they did forget God: & moreover did join him with the Angels, so that all things were confounded. Seeing then we see this, let us know that we have need that the Scripture should be our guide and teacher to shine before us & to give us light that we imagine nothing of God, but so far as he calleth us unto him by his word & doth willingly open himself unto us. ¶ The Prayer. Grant almighty God, seeing thou dost continually call upon us by thy Prophets, and dost not suffer us to wander in the darkness of errors: grant we beseech thee, that we may diligently harken to thy voice, and that we may show ourselves willing to learn and to be obedient: especially seeing thou dost set forth unto us such a master and teacher, in whom all the treasures of wisdom and knowledge are enclosed. Grant O Lord that we may so submit ourselves to thine only begotten son, that we may continued in the right course of our holy vocation, and that we may always bend ourselves to that mark unto the which thou dost call us, whiles that we having overcome all the battles of this life, may in the end attain to that blessed rest which is purchased for us with the blood of the same thy son. So be it. We have said before, that the king was admonished by the Queen, and that he was convinced of ingratitude so plainly as might be, in that he had suffered that excellent Prophet of God to be despised, whereas that worthy prophecy whereof we have treated, aught to have been renowned, and published amongst all men, to maintain a perpetual authority to this holy man. Now that Daniel saith that the Queen entered into the house of the banquet: hereby we may take a probable conjecture, that she was not the kings wife, but rather his grandmother. I said that I will not contend about that matter, because in doubtful things every man may freely use his own judgement. But these things seem not to agree betwixt themselves, that the king did banquet with his wife and concubines, and also that the Queen entered into the banquet house. Therefore here we gather that she was called Queen for honour sake, who though she had no power, yet was she in authority and favour. And the testimony of Herodotus doth also confirm this, which praiseth the wife of king Nebuchadnezer, whom he calleth Labynetus: He praiseth her for her singular prudence, and he calleth her Nitocris. Therefore these things will agree well enough, that this matron was absent from the feast, because it was not meet for her age and gravity to feast with others which did delight in riotousness. She then entered into the banquet house and admonished the king of Daniel: & now she addeth the cause wherefore Daniel was ruler over the Mages, Soothsayers, Diviners and all the Chaldees. 12 Because a more excellent spirit and knowledge, and understanding (for he did expound dreams and declare hard sentences, and dissolved doubts) were found in him, even in Daniel whom the king named Beltsazar: now let Daniel be called & he will declare the interpretation. The Queen doth here show the cause wherefore Daniel got that dignity, that he might be counted the prince and master of all the wise men: Because (saith she) the excellency of the spirit was found in him: so that he did interpret dreams, and declare secrets, and open doubtful matters. Here she reckoneth three gifts wherein Daniel was excellent, and so she proveth that he passed all the Mages, and that none was able to be compared unto him. The Mages in deed did boast that they were interpreters of dreams, that they could disclose all doubts and declare dark matters: but their vanity and foolish boasting was now already twice tried out. The Queen therefore doth worthily attribute these three things unto Daniel, to declare that he excelleth all others. Again she reasoneth of his authority when she saith, that he had a name given him of the king. We have spoken of this name Beltsazar before: but for this purpose did the Queen say that this name was given him, that king Beltsazar might know that he was had in great estimation and honour with his grandfather: and therefore is he named, because Beltsazar might have despised foreigners: but reason compelled him to yield somewhat to the judgement of his grandfather, whom all men did know to have been an excellent man, although God for a time did abase him, as we have seen, and Daniel doth again repeat it. 13 Then was Daniel brought before the king, and the king spoke and said unto Daniel: art thou that Daniel which art of the children of the captivity of judah, whom my father the king brought out of jewry? 14 Now I have heard of thee that the spirit of the holy Gods is in thee, and that light and understanding and excellent wisdom is found in thee. 15 Now therefore wise men, and Astrologians have been brought before me, that they should read this writing and show me the interpretation thereof: but they could not declare the interpretation of the thing. 16 Then heard I of thee that thou couldst show interpretations, and dissolve doubts. Now if thou canst read the writing and show me the interpretation thereof, thou shalt be clothed with purple and shall have a chain of gold about thy neck, & shalt be the third ruler in the kingdom. Here the king doth not acknowledge his carelessness, but doth ask Daniel without shame, and doth ask him as a captive: Art thou that Daniel of the captivity of judah, whom my father carried away? He seemeth here to speak contemptuously, that he might brive Daniel to flatter him like a bond slave: Although we may read this sentence as though Beltsazar should inquire by manner of admiration: art thou that Daniel? I have in deed heard of thee: He had heard of late and regarded him not, but now when extreme necessity presseth him, he giveth some honour to Daniel. I have heard therefore (saith he) that the spirit of the Gods is in thee, that thou canst dissolve doubts, and disclose secret things. As concerning the spirit of the Gods, we have said before, that king Beltsazar after the common manner of the heathen, maketh no difference betwixt God and the Angels: for those miserable men could not extol God as it was convenient, so that the Angels should be as it were under his feet. But yet this manner of speech doth show that men were never so brutish, but they did ascribe unto God every thing that was excellent: like as we see even of profane writers all such things to be called the good gifts of the Gods, which did serve for the commodity of men, or had in themselves any excellency or worthiness. Thus the Chaldees called the gift of understanding or knowledge which was rare and excellent, the spirit of the Gods, because they did know that men did not attain nor get unto themselves the gift of prophecy by their own industry and diligence: but that this is a heavenly gift. Therefore they are compelled to give God his praise. But because the true God was unknown unto them, they spoke intricately, and (as I said) they called the Angel's Gods, because in the darkness of their ignorance they could not discern who was the true God. How soever it be, Beltsazar here declareth in what estimation he had Daniel. But he affirmeth that he hath this thing only of other men's report: whereby his dullness is again declared. For he aught to have knowledge of the Prophet by trial and experience: but when he is content only with the bore rumour, hereby doth it appear how proudly he despised the teacher that God offered, and yet would neither consider nor acknowledge his own wickedness. Howbeit God doth thus oftentimes wring out a confession from the wicked, whereby they should condemn themselves, although they would most gladly annoyed it. To the same effect also tendeth that which he saith: all the wise men and Soothsayers, and Enchanters were brought forth before me, which should read the writing unto me, and open the interpretation: but (saith he) they could not. For God did punish him when in his extreme necessity he showed that all the Chaldees and Soothsayers, in whom yet he put his whole trust, did nothing profit him. Seeing then his hope failed him, hereby he acknowledgeth that he was deceived when he nourished the Mages & Soothsayers, and thouht that he was well defended with counsel, so that he had them with him. In the mean season, that the holy Prophet was rejected, it was intolerable unto God, & that worthily. Beltsazar doth confess this, although he doth not think it. Therefore have I said that the confession was not free nor voluntarily, but violently extorted and wrong forth by the secret power of God. And he doth promise also unto Daniel the same which he had promised before unto the Mages: Thou shalt be clothed with purple (saith he) if thou read this writing, and thou shalt have a chain of gold about thy neck, and thou shalt be the third in my kingdom. But even then was his kingdom at an end: and yet doth he offer this dignity unto Daniel without all care. Whereby it appeareth that the terror which God had stricken his heart withal, was gone and vanished: like as men taken with a frenzy are marvelously unquiet, and so can have nothing certain, and they will so leap up in the midst of their fear, as though they would climb to the heaven or fly in the air. Even so this tyrant although he tremble at the judgement of God, yet doth he retain a secret pride in his heart, and imagineth that he shall be a king for ever, whiles he doth thus promise' unto others both riches and honours. 17 Then Daniel answered and said before the king: keep thy gifts to thyself, and give thy rewards to an other: notwithstanding I will read the scripture to the king, and open the interpretation thereof unto him. Here Daniel doth first of all refuse the rewards offered. We do not read that he did so before: not he seemed to embrace that which was given him of the king Nebuchadnezer. What is the cause of this diversity? for it is not like that the Prophet changed his mind or purpose. What is the cause then that he was content heretofore to receive honour of the king Nebuchadnezer, and now refuseth the honour offered? Again, here is an other doubt. For in the end of the chapter we shall see that he was clothed with purple, and also it was publicly proclaimed by decree, that he should be third in the kingdom. Wherefore it seemeth that either the Prophet had forgotten himself when he did receive the purple which he had so boldly refused: or else what is the cause why he did so, and did not deny afterward to wear this princely apparel? For the first, I doubt not but that he would speak more roughly to that wicked and desperate Beltsazar: but because that there remained yet some goodness in king Nebuchadnezer, and he had good hope of him, therefore did he treat him more gently. As for king Beltsazar, it was of necessity that he should be more roughly dealt withal, because he was come to all extremities. I doubt not but that this was the cause of the difference. For the Prophet went forward constantly in his course: but it was his duty to put a difference betwixt the diversity of the persons: and because there was greater pride, obstinacy, and stubbornness in the king Beltsazar, therefore he declareth that he giveth unto him less honour than he did unto his Grandfather. Furthermore the time of the captivity & subjection was now at an end, in respect whereof he did before reverence the Monarchy of the Chaldees. As concerning the contrariety which appeareth betwixt his answer and his fact (whereof we shall speak afterward) it aught not to seem strange unto us, if the Prophet did at the first testify that he did not regard the kings rewards, and yet did not contend over behemently in the refusal, jest he might seem to do it craftily for the avoiding of present peril. He would show therefore a great boldness in both twain. That he beginneth his preface with the refusal of the kings gifts, he knoweth that the kingdom is but for a moment: Again that he receiveth the purple and other honours, he doth it because he might have suffered blame if he had utterly refused it: for it had been a sign of fearfulness, which might also have been suspected of treason. The Prophet therefore declareth that he doth boldly despise all that dignity that king Beltsazar offered him (for he was now as a man half dead) and doth in the mean season show himself not to fear any peril at all. For the kings destruction was at hand, and the City either the same hour or within few hours after was taken. Daniel therefore doth not refuse this purple, to declare that he feared not death if need so constrained. He might have been more safe in his secret places, if he had been amongst the common people and without the Court: Again if he had been counted as one of the servants, he might have been in less danger. When he then doubteth not to receive the purple, he showeth himself to be without all fear. In the mean time there is no doubt but that he would beaten down the foolish arrogancy of the king, when he saith: take thy gifts to thyself & give thy rewards unto others, I care not for them. When he despiseth the kings liberality in such sort, he doth it doubtless to correct the kings pride wherewith he was puffed, or at the lest he would wound and prick his conscience that he might feel God's judgement, whereof Daniel should afterward be both a preacher and a witness. 18 O king, hear thou: The most high God gave unto Nebuchadnezer thy father a kingdom, and majesty, and honour, and glory. 19 And for the majesty that he gave him, all people, nations, and languages trembled, and feared before him: he put to death whom he would: he smote whom he would: whom he would he set up, and whom he would he put down. 20 But when his heart was puffed up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his honour from him. Before that Daniel doth rehearse the writing, and before he giveth the interpretation thereof, he admonisheth the king of the cause of this wonder. For it had not been meet to have begun with the reading, to have said [mean mean] as we shall see in the end of the Chapter: the king could not so have profited by such a short manner of speech. But here he declareth that it is no marvel though God did stretch forth his hand or put forth the likeness of a hand which did writ the kings destruction, because the king had obstinately provoked God's wrath. We see then why Daniel beginneth with this history, that Nebuchadnezer was a great Monarch, that he had subdued the whole world unto him, that all men feared his countenance: again, that he was cast down from the throne of his kingdom, even for this purpose, to make it more plain that Beltsazar did not trespass of ignorance, because that he aught soberly and modestly to have behaved himself, considering that notable and marvelous example of his Grandfather. But because this domestical admonition did nothing profit him, Daniel declareth that the time is now at hand when God will show his wrath upon him, even by a fearful wonder. This is the sum. But as touching the words, he saith first of all, that there was given to king Nebuchadnezer from God an Empire, a majesty, honour, 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 have said before, and Daniel will repeat it again in many places, that kingdoms do not come unto men by chance and fortune, Rom. 13 1. but from God, as Paul saith: that there is no power but of God. And God will have his providence to appear after a special manner in the distribution of kingdoms. For although God govern the whole world, and things which seem most small in the government of mankind are ruled by his hand: yet his special providence doth appear most evidently in kingdoms and Empires. And Daniel to confirm this doctrine, addeth: that for the gaeat authority that God gave him, all men did tremble before him. Whereby he signifieth that the glory of God is imprinted in kings persons so long as he will have them to reign. This can not be outwardly seen, but the matter itself declareth it plainly, that kings are armed with authority from God, in that they are able thus to retain under their hand and at their appointment, great multitudes of men: for amongst mortal men, every one desireth to be the chief. How doth it then come to pass, seeing ambition is so fixed in all mens hearts, that many thousands will submit themselves unto one, and suffer themselves to be ruled, yea that they can suffer at the hands of such many injuries? What is the cause hereof, but that God doth arm with the sword and power, whom he will have to be excellent in the world? This reason therefore is diligently to be noted that the prophet saith, that all did tremble at the sight of king Nebuchadnezer, because God had made him great, that is to say, because God would have him excellent above others in the world. God hath many causes and those many times most secret, why he doth extol him and cast down an other. Howbeit this must we know without all doubt, that no kings come to authority unless GOD lend them his hand, and still stablish them therein: and when he will take away their power, they fall speedily: not that there cometh anything by chance in these mutations and changes, but because that God, as is written in the book of job, job. 12.18 doth lose their girdles whom he had before girded. Then it followeth: whom he would kill he killed, whom he would he did smite Some think that the abuse of the kings power is here noted. But I had rather take it simply, that Nebuchadnezer had authority to cast down whom he would, and to exalt whom he would that it was in his power to give life and to take away life. I do not therefore refer these words to tyrannical lust, as though Nebuchadnezer had murdered many innocentes, had shed man's blood without reason, or had spoiled many of their possessions, and had made other rich or raised them to honours: I do not take it so: but that it was in his power either to kill or to give life, to set up or to cast down. To be short, me think that Daniel doth here describe what power kings have, which may thus freely deal with their subjects: not because it is lawful, but because none dare speak against it. For whatsoever pleaseth the king, all men are compelled to agree thereunto, or at the lest no man dare stir against it. Seeing that kings than have such liberty, Daniel declareth that this king Nebuchadnezer was not raised hereunto by his own industry, wisdom, or counsel, or by his good fortune: but he saith that he gate this great Empire, and that he was terrible unto all, because God had adorned him with that glory. In the mean time yet it behoveth all kings to regard, what is lawful and what GOD permitteth them to do. For as they are kings, so must they consider also that they must once give accounts to the most high king. We can not gather hereby then that kings are constitute of God to be lawless, to live without order and to do what they list. But the Prophet (as I have said) speaketh of the power that they have. And seeing that kings have power of death and life over their subjects, he saith that the life of them all was in king Nebuchadnezers' hand. Then he saith: When his heart was lifted up, then was he cast down from the throne of his kingdom, and they spoiled him of his dignity. He prosecuteth that which he began. His purpose is to declare to king Beltsazar, that GOD for a space doth suffer their pride which do forget him when they have gotten high authority. Therefore saith he: king Nebuchadnezer thy grandfather was an high Monarch: this did he not attain of himself, neither yet did he retain the Empire and continue therein, but as he was stayed & upholden by the hand of God. Now the transformation of him into a boast, was a notable document, that their pride can not always be suffered, which are unthankful unto God, and do not acknowledge that they do reign by his benefit. When his heart therefore was lifted up (saith he) and his mind was set upon pride, there came a sudden change. Hereby shouldest thou have learned O king, and all his posterity, to deceive yourselves no longer with pride: but rather the example of this thy forefather should strike thy heart. Wherefore this writing is set before thine eyes, whereby thou mayst understand that both thy kingdom and thy life are even now at an end. And this sentence is to be noted, that Daniel saith: That his heart was hardened in pride. For he giveth us to understand, that he was not puffed up suddenly with a light folly, as vain men many times use to be when there is no cause, and no inward motion of the mind goeth before: but he would utter unto us a greater matter, that this pride had now been nourished in his heart along time: as though he should say, that he was not taken with a sudden vain motion, but that he had so long bend himself upon pride, that he was obstinate and hardened therein. The Prayer. Grant almighty God that seeing every one of us have our state limited, we may be well contented with our place and condition, and that when thou wilt humble us, we may willingly submit ourselves unto thee, and suffer ourselves to be governed by thee, & that we may never desire that height that should cast us down headlong to destruction. Again, we beseech thee to grant, that every one of us in our vocation may behave ourselves so modestly, that thou mayst always have thine high authority amongst us. Furthermore, that we may seek nothing but to bestow our labour and travail to serve thee and our brethren to whom we are joined, that thy name may thus be glorified in us all, through jesus Christ our Lord. Amen. 21 And he was driven from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild Asses: they fed him with grass like Oxen, & his body was wet with the dew of heaven, till he knew that the most high God did rule over the kingdom of men, and that he appointeth over it whom so ever he pleaseth. This verse needeth no long exposition, because Daniel doth repeat only that which he had written before, that his grandfather Nebuchadnezer, though he were not changed into a beast, yet at the lest he was cast forth of man's company, & that he was deformed throughout all his body, & that he himself abhorred man's company & would rather devil with brute beasts. This was a horrible example, especially in such a great monarch, and worthy to be left in memory to the posterity from hand to hand even to a thousand generations, if that Monarch had endured so long. But that his nephew had so soon forgotten this lesson, hereby is he worthily reproved of shameful security and carelessness. This then is the cause why Daniel doth again rehearse the history: He was cast forth from the sons of men (saith he) and his heart was like the beasts, that is to say, he was destitute of reason and judgement for a time. And we know that this is the chief difference betwixt men and beasts, that men do understand and judge: but the brute beasts are only carried by their senses. God therefore showed a terrible example upon this king when he thus spoiled him of reason and understanding. He saith: That his habitation was with the wild Asses, which before had dwelled in that palace which was known to all the world, from whence all the people of the East did at that time receive their laws. Therefore seeing he was wont to be worshipped for a God, this was a terrible judgement, that afterward he dwelled with the wild beasts. And whereas now they fed him with grass like a bullock, which before had all manner of delicates at his pleasure, and was wont to be fed so daintily as the abundance of his kingdom would bear: especially seeing the East parts are more delicate than all other, and that Babylon was also the mother of all riotousness: seeing the condition of the king was so changed, all men might know that this was not done by fortune, but by the rare and the singular judgement of God. Afterwards he addeth that which he spoke before: That his body was watered with the rain of heaven, until he knew that the high God did rule in the kingdom of men. Here is again expressed the end of his punishment, that Nebuchadnezer should know that he was made king by God's appointment, & that no earthly kings canst and but as God stayeth them by his hand & power. But they do think themselves to be set safe and sure from all changes and misfortunes. And though they set forth for a show in their titles these words, that they do reign by the grace of God: yet do they despise all that is of God and God himself, for they take unto themselves the glory of God. This is the madness of all kings, as may be gathered of these words. For if king Nebuchadnezer had been persuaded of this, that kings are set in place by God, and that they do depend only of his good pleasure, and that they stand or fall as he decreeth: there had been no need of this punishment, as is plainly expressed in these words. Therefore he shut forth God from the government of the world. And this is the common manner of all earthly kings, as I have said before. They will all (I grant) profess otherwise: but the holy ghost doth not regard such feigned protestations, as they term them. Wherefore in the person of king Nebuchadnezer, the drunken presumption of all kings is set forth unto us as in a glass, that they think in deed that they stand by their own power, and they exempt themselves from the government of God, as though he did not sit as judge in the heavens. It was necessary therefore that Nebuchadnezer should be humbled, until that he did know that God reigneth upon the earth, because that by common opinion they do shut him up in the heaven, as though he were contented with his rest, and had no care for mankind. In the end is added: and whom he pleaseth, he setteth over it. Which expresseth more plainly that which he had spoken darkly, how that Nebuchadnezer being daunted, tamed, and brought down by severe punishment, did know that God reigneth in the earth. For when earthly Princes behold themselves so defended with their Guards, so to abound with riches that they can with a word gather great armies, when they see also that all men are afraid of them, they think that God hath no more authority over them, and they can not perceive how any change can come unto them: as it is spoken of all the proud persons in the Psalm: Psal. 10.6. & as Isaiah Isa. 28.15. saith to the same purpose: Though the scourge passover, or the flood overflow the whole earth, yet shall none evil touch us: As though they should say, all though God should thunder and lighten from the heaven, yet shall we be safe and sure from all discommodity & danger. Thus do kings persuade themselves. Wherefore, then do they begin to know God to be the king of the earth, when they do perceive that it standeth in his hand and pleasure to cast down whom he hath before raised: and again to exalt the humble and the abject: so that this is the explication of the former sentence. 22 And thou his son Beltsazar hast not humbled thy heart, though thou have known all this. Here Daniel declareth to what end he hath rehearsed that which we have heard hitherto of the punishment of king Nebuchadnezer. Beltsazar aught to have been so moved with that example in his own family, that he should have submitted himself unto God. Now it is credible that his father Euilmerodah had also forgotten that punishment: yet because he did not deal so dissolutly against God, neither did he reproach the true and sincere Religion, God did spare the miserable tyrant which did retain himself in some mediocrity. But as concerning his nephew Beltsazar, he was altogether intolerable: therefore God striketh him. This is it that the Prophet now teacheth: Thou art his son (saith he). He urgeth him with this circumstance, because he needed not to fetch an example far from strange nations, when he might know at home that thing which was meet and necessary to be known. And he doth also amplify the crime after an other sort, when he saith: Thou didst know all this. For men use to pretend ignorance for a shield, when they extenuate their faults and excuse their crimes: but they which wittingly and willingly do offend, want all excuse. The Prophet therefore convinceth this king of manifest contumacy: as though he should say, that he had provoked Gods wroth of set purpose, because he was not ignorant how great and how horrible a judgement doth belong to all proud persons, in that he hath such a wonder full notable example in his grandfather, which should always have been in his remembrance. 23 But hast lift thyself up against the Lord of heaven, and they have brought the vessels of his house before thee, and thou and thy princes, thy wives and thy concubines have drunk wine in them, and thou hast praised the Gods of silver, and gold, of brass, iron, wood, and stone, which neither see, neither hear, neither understand: and the God in whose hand thy breath is and all thy ways, him hast thou not glorified. The Prophet doth prosecute his purpose, and confirmeth that which I have spoken, that king Betsazar would receive no doctrine, but was willingly blinded at God's judgement. Thou hast lifted thyself up (saith he) against the Lord of heaven. If he had proudly raised himself up against men, that had been a fault worthy of punishment: but when he provoketh God of set purpose, this arrogancy could in no wise be suffered. And he expresseth the manner of his pride when he saith, that he commanded the vessels of the temple to be brought forth, and that he did drink in them. Now the pollution was a wicked sacrilege. But Beltsazar was not content with that wickedness, that he had abused the holy vessels to his rioteousnes and filthy drunkenness, and that he had set them before his concubines and harlots: but he addeth a more horrible reproach and despite against God: for he praised his Gods of silver, of gold, and of brass, of iron, of wood, and of stone, which have no sense at all. This was not spoken of before: but because Daniel doth here bear the person of a teacher, he doth not speak it so shortly as he did before. For when he said in the beginning of this chapter, that Beltsazar celebrated this filthy feast, he was an historiographer: but now is he a doctor and a teacher. Thou (saith he) hast praised the Gods made of corruptible substance, which neither see, neither hear, nor understand, and thou hast defrauded the living God of his honour, in whose hand thy life is, upon whom thou dost depend, and of whom also thou hast what soever thou boastest upon. Seeing then thou didst so despise the living God which was so merciful unto thee, how foul and shameful is this ingratitude? We see therefore how severely the Prophet doth here rebuke the wicked tyrant for his sacrilege, for his outrageous pride, and rash boldness, and also for his shameful ingratitude against God. 24 Then was the palm of the hand sent from him and hath written this writing. In the word [bedain] then, there is an emphasis, signifying that the full time of the vengeance of God, or declaration thereof was now come. Wherefore Daniel declareth that God did use long sufferance towards the king Beltsazar, and did defer his punishment of long time: but now he came forth as a judge, and sat upon his judgement seat when his pride was at full, and his wickedness was in no wise tolerable. We see therefore that this must be read with an emphasis, as though he should say: thou canst not here complain of the swiftness of thy punishment, as though God had done it before the time. Thou canst not say, that God was over hasty in this punishment. Consider and weigh with thyself how many ways and how long space thou hast provoked his wrath. And concerning this last fact, thou wast come to the full measure of iniquity when this hand appeared unto thee. God therefore now in due time draweth thee forth to punishment, because he hath long suffered thee and thy horrible sins. After this long sufferance what remained, seeing thou dost so proudly set thyself against him, but that he should bring thee down, because thou art utterly desperate, and no amendment is to be hoped? And jest Beltsazar should demand farther from whence this hand cometh: he saith, that it proceedeth from the presence of God, as a witness of his vengeance from heaven, that thou shouldest not think it to be a vain vision: but shouldest know that God by this figure doth declare himself to be displeased with thy sins: and because thou art now come to the extremity of thy wickedness, thy speedy punishment is also fallen upon thee. And this writing was noted, saith he: as though he should say, that the king Beltsazar is not deceived, because this is the hand of God that is sent from his presence, that it might be a sure witness of his vengeance. 25 And this is the writing which he hath written, mean, mene, tekel, upharsin. 26 This is the interpretation of the thing, mean, God hath numbered thy kingdom and hath finished it. 27 Tekel, thou art weighed in the balance & art found to light. 28 Peres, thy kingdom is divided and given to the Medes and Persians. Here Daniel doth expound those four words which were written on the wall. The king could not read them, either because he was astonished, or because God had troubled all his senses, and had, as it were daubed up his eyes. And the same may we say also of the Mages and Soothsayers. They might have read, if they had not been blinded by God. Daniel doth first of all therefore rehearse those four words, mean, mene, tekel, upharsin. Then doth he interpret them. One word is twice rehearsed, Mene. Some do thus divide it, that both the years of the life of the king, and also the time of the kings reign was numbered. But this subtlety seemeth not substantial. Therefore I think that this word was added twice for confirmation: as though the Prophet should say, that the number was now fulfilled. For in accounts it is easy to fail, as the proverb is. Wherefore that Beltsazar might understand that his life and his kingdom was now at an end, God doth affirm that the number is full and perfect: as though he should say, that there should not be added one minute of an hour to the term appointed. And thus doth Daniel himself interpret the same God (saith he) hath numbered thy kingdom, that is, God hath appointed and determined an end of thy kingdom, so that it must needs come to an end because the time is accomplished. Although here God speak but to one king, and the writing was set before his eyes: yet may we gather a general doctrine hereof, that God hath determined a certain time to all kingdoms. job. 14.5. The scripture testifieth the same of every one of our lives. If God then have appointed to every man his days, much more may it be said of public empires and kingdoms, because they are of greater importance. Therefore let us know that not only kings do live or die, but that kingdoms are changed also by God's appointment (as is said before) and that they are so set up by God, that he appointeth them also their certain end. And hereof should we take comfort when we see tyrants deal so outrageously that there is no measure in their lusts and cruelly. When then they do so rage's as though they would mix heaven and earth together, let us remember this doctrine: that their years are numbered. God knoweth how long it is expedient for them to reign: he can not be deceived. For unless he did know it to be profitable for the church and his elect that the tyrants should rage's for a time, doubtless he would strait ways bridle them and pluck them down: but because he hath appointed the number from the beginning, let us know that the full time of vengeance is not yet come, as long as he suffereth them to abuse so licentiously their rule and power granted unto them of God. Now followeth the exposition of the word, tekel. Because thou wast weighed in the balance (saith he) and wast found faulty. Hear Daniel declareth that God doth so order his judgements, as if he did hold the balance in his hand. It is a similitude borrowed of the custom of men. We know that the use of the balance is, that there should be a certain measure and an equal distribution in things. So also is it written that God doth all things by weight and measure, because he doth nothing confusedly, Sap. 11.21 but with such measure, that there can be neither more nor less, as the common saying is. For this cause Daniel saith: that Beltsazar was weighed in the balance, that is to say, that God was not hasty in punishing of him, but did execute that punishment justly, after his usual manner and continual order: because he was found faulty, that is, because he was light and of no weight: As though he should say, thou supposest that thine honour should be spared, and because all men do reverence thee, thou thinkest thyself worthy of honour. Thou art deceived (saith he) for the judgement of God is otherwise. God doth not use the common balance, but he hath weights of his own, and thereby thou art found faulty, that is, nothing worth, a man of no reputation. There is no doubt but the tyrant was greatly moved with these words: but because his end was come, he was forced to suffer the voice of the preacher. And undoubtedly God did bridle his rage because he should not rise up against Daniel. In the end is added this word [Peres] for the word [Upharsin], that his kingdom is divided, that is to say, by the Medes and the Persians. I doubt not but that God did signify by that word the destruction of the Monarchy which was at hand. When he saith therefore [Upharsin] and they shall divide, he meaneth that this Monarchy can continued no longer, because he will divide it and break it asunder. But the Prophet doth allude very aptly to the division which was made betwixt the Medes & the Persians: and so was their shame increased: for the Babylonians were compelled to serve two sundry Lords. It is a great grief when any people hath gotten dominion far and large, and being afterward overcome, should be compelled to bear the yoke of one Lord: but when there be two Lords, this increaseth the grief. So therefore Daniel doth show, that the vengeance of God shall not be simple when the Monarchy of Babylon is scattered abroad: and this shall also increase the greatness of the punishment, that the Medes and the Persians shall rule over them. But true it is that the City was taken by the strength and industry of Cyrus: but because Cyrus did give so great honour to his father in law, that he did willingly admit him to the society of the kingdom, therefore the Medes and the Persians are said to have divided betwixt them that kingdom, although there was properly no division of the kingdom. Cyrus afterward, as he was ravished with an insatiable ambition and covetousness, was drawn forth into other wars. But Darius, who was above 60. years old, (as we shall see afterward) did remain quietly at home. He was of the Medes, as is well known. For if we shall believe many historiographers, his sister the mother of Cyrus was, as it were banished into Persia, because there was a prophecy of the greatness of Cyrus. Who because his Grandfather had given him out to be destroyed, did afterward revenge this injury: yet not so cruelly but that he spared his life. He was content that he should remain in some honour, and made him a governor. And after this his son reigned over the Medes, and Cyrus suffered it willingly. Then Cyrus married his daughter. So what for kindred, and what for the love of this new affinity, he was willing to have him partaker of his Empire. In this sense doth Daniel speak of the division of the Monarchy to be at hand: because the Medes and the Persians should divide it betwixt them. 29 Then at the commandment of Beltsazar, they cloched Daniel with purple, & put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. It is marvel that the king gave such commandment when he was thus roughly handled of the Prophet. It appeareth that his heart did then fail him. For before he would have raged without measure, and would have commanded this holy Prophyt of God to have been put to death. How then doth it come to pass that he commandeth him to be apparelled like a king, and causeth him to be proclaimed the third in the kingdom? Some think that this was done because the laws of the kings of Babylon were in great reverence, yea their words were sure, and whatsoever they spoke was unchangeable & inmoveable. They think therefore that this came of the regard of his honour, that king Beltsazar did perform his promise. But I suppose that he was first astonished when he heard the Prophet, and so become like a block or a stone: howbeit I think that he did this for his own safety. For he might have been brought into contempt with his nobles if he had not showed some courage. Wherefore that he might show himself not to be moved, he commanded Daniel thus to be adorned, as though that threatening had been of no force. He did not despise that which had been spoken by the Prophet: but he would have his Princes persuaded and all them which were at the feast, that God did threaten only to make them afraid, but not to execute so grievous punishment. And the kings when they are most afraid, are yet very ware of this always that they show no sign of their fear: for they think that their authority should thereby decay. Wherefore, that he may keep his authority with his subjects, he would seem altogether careless and without all fear. I doubt not but that this was the devise of this tyrant, when he commanded Daniel to be adorned with purple and princely ornaments. 30 The same night was Beltsazar the king of the Chaldees slain: and Darius of the Medes received the kingdom when he was 52. years old. Here Daniel showeth briefly that this prophecy was fulfilled the same night: as we have said before, that there was then a solemn feast, because it was a festival day, which the Babylonians did yearly keep: and by this occasion the City was betrayed by two governors, Gobria and Gabatha, for so they are named of Xenophon. And in this place do the Hebrew rabbins utter their impudence and ignorance, as they are bold to babble after their manner, of things unknown. For they say that the king was slain, because that one of the Guard heard the voice of the Prophet, and therefore would execute that judgement of God: as though forsooth, that the judgement of God should depend of one profane man's will or pleasure. Wherefore passing over such childish trifles, we must remember the truth of the history, that Beltsazar was taken in his feast, when he had made himself drunken and rioted with his noble men and concubines. In the mean time we may observe the marvelous mercy of God toward the Prophet. For it was not possible but that he was in danger amongst the rest. For he was clothed with purple: & within an hour after the Medes & the Persians entered the City. In that tumult he could not have escaped, if God had not covered him with the shadow of his hand. We see therefore how God careth for his, and delivereth them from most great dangers, as though he did draw them forth of the grave. And there is no doubt but that this holy Prophet was sore troubled in that tumult: for he was no stock. But it was necessary that he should be thus exercised, that he might know the God was the keeper of his life, and that he should therefore prepare himself more readily to serve him, because he did see that there could be nothing better than to cast all his cares upon God. Daniel saith further: that this kingdom was translated unto the king of the Medes, whom he calleth Darius, but Xenophon calleth him Cyaxares. Howbeit this is certain, 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 him in this 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 honour and authority, it is no marvel though Daniel do name the king himself: because Cyrus was content with the power, the praise, and the renown of the victory, and he was well content that his father in law should have the title, whom he saw to be aged and worn. But this is uncertain, whether this were the son of Astyages and so the uncle of Cyrus or no. For many historiographers consent together in this, that Astyages was the Grandfather of Cyrus, & that he married his daughter to Cambyses: because he had learned of the Astrologians that the child that should be borne of her, should be the Lord of all Asia. And they tell many things beside, how he commanded Cyrus in his infancy to be slain: but because these things are uncertain, I do pass over them. Me think this is like to be true, that Darius was both uncle and father in law to Cyrus. Although, if we do believe Xenophon, he was not yet married when Babylon was won. For this his father in law or uncle, being unable to deal with the Babylonians and Assyrians, called Cyrus to aid him. Howsoever it is, this that the Prophet saith, may agree well enough, that Darius the king of the Medes received the kingdom: because that Cyrus, although he was more mighty and of greater authority, yet willingly yielded unto him to be the king of Babylon: and so was he king but by title only over the Chaldees. ¶ The Prayer. Grant almighty God, that that example of thy wrath which thou hast once showed against all the proud, may be profitable unto us at this day, and that we being admonished by the punishment of this one man, may learn humbly and modestly to behave ourselves, and never to desire any such dignity as may displease thee: but that we may so continue in our own state, as we may serve thee, and may sanctify and glorify thy holy name: that we desire nothing separate from thee: & that we may so bear thy yoke in this world, & suffer ourselves to be governed of thee, that we may come in the end to that blessed rest and inheritance of thy heavenvly kingdom, which thou hast prepared for us, and which is purchased for us by the blood of thine only begotten Son. Amen. Chap. 6. The Text. IT pleased Darius to set over the kingdom an hundredth and twenty governors, which should be over the whole kingdom. 2 And over these three rulers, of whom Daniel was one, that the governors might give accounts unto them, and the king should have no damage. HEre may we behold again how God always cared for his Prophet, and that not so much for his own sake only or any private respect, as for that some comfort might come to the miserable exiles and captives by his means and diligence. For God purposed to reach forth his hand by Daniel. And we may call him worthily the hand of God, that strengthened the jews: For it is certain that the Persians as they were a barbarous people of their own nature, would have been no more gentle Lords unto the jews, had not God set up his servant Daniel as a mean to secure them. This than is to be noted, that Daniel was chosen one of the three governors by Darius. He had been now the third under king Beltsazar, though it were but for a moment: yet this might have brought him into hatred with the new king, because he had such honour given 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 appear upon the wall, that Daniel did declare the writing, and that he was as an Herald sent from the heavens to pronounce the destruction of king Beltsazar. For unless this report had been brought to Darius, he could never have gotten such authority with Darius. For Darius had in his army very many: and we know that when one is a conqueror by the sword, he hath many hungry men about him, for all men are desirous of the spoil. Wherefore Darius would never have taken unto him this man being a stranger and a captive, to set him up in such honour and power, unless he had known him assuredly to be the Prophet of God and his Herald in declaring the destruction of the Monarchy of Babylon. And hereby we gather that this was the work of God, that he should be amongst the chief governors and the third in the kingdom, whereby he might be more easily known unto Darius. For if Daniel had been cast down by king Beltsazar, he had lain unknown at home: but when he seeth him in princely apparel, he inquireth who he is. Then he heareth by what means he came to so great honour, & so knoweth him to be the Prophet of God, & appointeth him to be one of the three governors. Thus do we see God's providence, whereby he doth not only preserve his servant without danger, but also provideth for the wealth of the Church, jest that the jews should have been oppressed more and more by this alteration. 3 Now this Daniel was preferred above the rulers and governors, because the spirit was excellent in him, and the king thought to set him over the whole realm. 4 Wherefore the rulers and governors sought an occasion against Daniel concerning the kingdom, but they could find none occasion nor fault, for he was so faithful that there was no blame nor fault found in him. 5 Then said these men, we shall not find an occasion against this Daniel, except we find it against him concerning the law of his God. Now the Prophet setteth forth the tentation that did arise suddenly, which might have driven both himself and the elect people to despair, but that God worketh miraculously. For although only Daniel was cast into the den of the lions, as followeth: yet unless he had been delivered, the condition of the whole people had been more grievous and rigorous. For we know how impudently wicked men do rail against miserable innocentes, when they do see any adversity towards them. If Daniel therefore had been devoured by the Lions, all men would have raged against the jews with all their power. God therefore did not only herein exercise the faith and patience of his servant, but also he proved the jews by the same trial, because they did see themselves ready to suffer all extremity in the person of one man, unless God had suddenly holpen them as he did. First of all Daniel saith: That he was preferred above all others, because a more excellent spirit was in him. This doth not always come to pass, that they which are excellent in wisdom or other such gifts, have also more authority and favour. For in kings courts we see very beasts in the chief offices. And at this day (to leave of old histories) as all kings almost are foolish and bruttsh: so also are they the horses and asses of brute beasts. Wherefore the more proud and dissolute every man is, the more authority hath he in Prince's courts. But when Daniel saith, that he was excellent, he commendeth two benefits of God: the one, that he was endued with more abundance of God's spirit: the other, that Darius did knowledge this, and therefore set him in honour when he did see him to be a man of great virtue & wisdom. We perceive then that which the Prophet would here teach, that he was endued from heaven with wisdom and other gifts: and also that king Darius judged a right in weighing his wisdom and other virtues, and therefore set him in honour. Because then a more abundant spirit was in him, therefore did he excel all others. Yea the king minded to set him above all his kingdom, even above those three governors. Now, although this was a singular privilege which God did then vouchsafe to bestow upon his people & his Prophet: yet have we great cause at this day to lament, that kings do so proudly contemn the gifts of God in all the best men which might be most profitable rulers of the people, and in the mean season set so much by blockeheades, like themselves, and men that are given to covetousness and extortion, yea most cruel and dissolute in all wickedness. Seeing then we see that there is no wisdom or discretion in kings to discern who are worthy of rule and authority, we may worthily bewail the state of the world: for this is unto us a manifest spectacle of the vengeance of God, when kings are so destitute of wisdom. But king Darius alone shallbe sufficient at the great day to condemn them: who had so great a judgement, that he doubted not to set over all his officers, a man that was a stranger and a captive. This was therefore a right princelike and heroical virtue, that Darius preferred one captive before all his familiars. But now kings regard nothing else but to set in authority their bawds, their jesters, & their flatterers. So in the mean time they set none up but evil men, of no value, and whom God hath marked with some note of ignominy: who though they be unworthy to be counted in the number of men, yet are they kings of kings: for kings are at this day for the most part but servants. And this cometh upon them for their slothful negligence, which refuse and cast away from them all cares, and will take no pains. Therefore are they compelled to commit the government unto others, retaining only the title to themselves. These things (as I have said) are certain tokens of God's wrath: because the world is unworthy that God should stretch forth his hand to govern it. Now, as concerning the envy of the nobles, we see that this vice hath reigned in all ages, that they despise virtue which do ambitiously aspire to honour. For seeing they are guilty in their own consciences, they can not but hate the virtue of others. Yet this may be though nothing strange, that the Persians which had sustained great labours and undertaken great dangers, could not suffer a base and an unknown man, not only to be made a companion unto them, but also to be set over them as a superior. Their envy therefore seemed to have some ground, or at the lest some colour. But this is a thing most worthy to be condemned, that any man should so be addicted to his own commodity, that he should not regard the common profit. For who so ever desireth authority and doth therein regard his own profit only, and not the common commodity of the people, he must needs be covetous, a briber, cruel & unfaithful & do nothing less than his office. Seeing then that the nobles of the kingdom envy Daniel, they bewray their wickedness thereby, that they have no regard of the common wealth, but that they covet to scrape & to catch all things to themselves. Now in this example we may see what cometh of envy. And this is diligently to be noted, because there is nothing more easy then to fall from one vice to an other. He that envieth an other can be restrained by no equity, but that he will try all means possible how he may overthrow his adversary. These nobles do stomach the matter, that Daniel should be preferred before them. Now if they went no further, yet that fault (as I have said) were a sign of a wicked nature. Howbeit they do burst forth further, for they seek some quarrel or some crime in Daniel. We may see therefore how envy doth stir them up to search some crime. So are all envious men, as it were in continual watch and ward, to catch them in a snare whose prosperity they do envy, and to overthrow them by any means. This is one point. But when they find no crime, then tread they all equity under foot, and without all shame and humanity, no less cruelly then traitorously they give themselves wholly to destroy their adversary. Daniel uttereth this of those that envy him. He saith first, That they sought an occasion and found none. Then he showeth the occasion which they took of no just ground but traitorously. For there is no doubt but that they did know Daniel to be an holy man and approved of God. Wherefore when they lay snares for this holy Prophet, they fight against God, as it were of set purpose: but they are blinded with that wicked affection of envy. And whence cometh envy, but of ambition? So do we see ambition to be a most wicked poison, whereof springeth envy, and of this doth falsehood and cruelty grow up. But Daniel doth admonish us by his example, that we must labour to live uprightly, that the occasion which the envious and the wicked do seek for, may be taken away. Wherefore there can be no better defence against the envious and the slanderers, then to behave ourselves uprightly and innocently. For how soever they lay snares against us, they shall not prevail: for our innocency shall be like a shield to repulse all their malice. Yet do we see by the way that Daniel did not escape clear: for a quarrel was sought against him in an other matter, even in the worship of God. But here must we learn also, that holiness and the care thereof, aught to be more esteemed of us then our own lives. Daniel was faithful and upright in his government, he did execute his office so that he stopped the mouths of his enemies and evilwyllers. Wherefore upright dealing (as I have said) is the best shield. Again, Daniel was in danger because he would not forsake the pure worship of God and his profession. Therefore must we suffer dangers boldly and constantly when the question shallbe touching the worship of God. For this transitory life aught not to be more dear unto us, than the most holy and precious thing of all that is to say, that God may have his due honour. We see then that we are taught to deal uprightly of the one part, because we can not be more safe by any means then by a safe conscience, as Peter 1. Pet. 3.16 doth exhort us by the same reason in his first Epistle. But what soever we fear, and what end soever may follow, although an hundredth deaths be offered us, yet may we in no wise fail from the pure worship of God. For Daniel doubted not to enter into death and to go down into the den of Lions, that he might declare that he worshipped the GOD of Israel. Now that the nobles do fall to that barbarous and cruel counsel, that is, that they might oppress Daniel by the pretence of Religion, hereby we gather how blind the rage is when ambition and envy do possess men's minds: for they do nothing fear at all to fight manifestly against God. For they do not assail Daniel as a man, but they break forth most wickedly and outrageously against God, when they would extinguish the worship of God to satisfy their lust. Wherefore I say that we are admonished by this example, how carefully we aught to fly ambition and to take heed of it, and also of envy which springeth thereof. What crime they committed against the law of God, it followeth. 6 Therefore the rulers & these governors went together to the king and said thus unto him: king Darius, live for ever. 7 All the rulers of thy kingdom, the officers and governors, the counsellors and dukes have consulted together to make a decree for the king, and to establish a statute, that who soever shall ask a petition of any God or man for thirty days save of thee O king, he shallbe cast into the den of Lions. The rulers of the kingdom went about by this policy to overthrow the holy Prophet of God, that either he being cast into the den of Lions should perish, or else that he should forsake the outward profession of the worship of God. But they thought that he was more constant and of greater courage, then that he would redeem his life with such wickedness. Therefore they thought that they were sure that he should die. They think themselves very subtle, but God setteth himself against them and helpeth his servant, as we shall see. Yet this was a detestable malice, that they go about to destroy Daniel under this pretence. For though they did not worship the God of Israel, yet did they know that the mind of the Prophet was right and good: and also they had proved by experience the power of that GOD which was unknown unto them. They did not condemn Daniel therefore in that conscience, neither yet were they able to find fault with that Religion which he used. Wherefore I say that they were so carried by the hatred of the person unto this cruelty, that they set themselves against God. For they could not be ignorant of this, that God must be worshipped. They themselves worshipped unknown Gods, and they durst not condemn the worship of the God of Israel. We see therefore how the devil bewitcheth them that they durst lay this crime against the holy Prophet. Howbeit, it is unknown what occasion they abused to this their wicked purpose. Some suppose that this was done because Darius could not well bear the glory of his son in law. For where he was old, and the other was of a flourishing age, he thought himself contemned. Some think therefore that Darius himself was pricked with some secret envy, and that his nobles had thereby an entry to deceive this miserable old man over light of belief, and so blind his eyes. But this conjecture doth not seem unto me of any great weight: neither yet do I much travail about this matter. For it may be that they would gratify their king in the beginning of this new kingdom, and therefore that they would decree some new and strange thing: the which thing we do see often times to be done by such as do flatter kings and princes. Wherefore this old man might be deceived herein now when his Monarchy was so lately increased. He ruled only over the Medes before: now came the Chaldees, the Assyrians, and many other nations under his Empire. Such an increase of dominion might make him drunken with vain glory: and the nobles thought that they had a plausible matter in hand to decree divine honours unto their king. Me think this one cause may suffice. Wherefore I am not to much careful to search any further: for I do take that which offereth itself and is most probable. We said before that the nobles which laid snares for Daniel, were stricken with a marvelous raging madness, when they durst publish this decree unto the king, which Daniel reciteth. For that was an intolerable sacrilege, that the king spoiled all the Gods of their honour: yet did he sign and subscribe the decree, as followeth, to the intent that he might hereby try the obedience of his people, whom he lately brought into subjection by the help of his son in law. For there is no doubt but that he meant to hold under the Chaldees, who had been Lords until this present time. For we know how that pride of heart is engendered by power & authority. When as the Chaldees therefore did reign before this time so far and so wide, it was hard to bring them down and to make them ready to all obedience: especially when they did see themselves to be their servants, whose equals they were before. For we know that they had often times encountered in battle with the Medes. Although therefore they were now overcome by the sword, yet were not their hearts conquered. Therefore would Darius prove their obedience. This seemeth to be the cause. For he doth not of set purpose provoke the wrath of the Gods against himself, but whiles he regarded men, he forgot God & set himself in the place of the Gods, as though he had authority to pluck down the power of the heavens to himself. This was an horrible sacrilege, as I have said. But if any man could try the hearts of kings, scarcely the hundredth man of them could be found which doth not after the same sort despise all divine power. For although they confess themselves to reign by the grace of God, yet will they be worshipped in God's stead. And hear we see how easily flatterers can persuade princes any thing that may seem to set out their honours and majesties. The Prayer. Grant almighty God, that as thou hast governed thy servant Daniel when honours were offered abundantly, and when he was set up in most high dignity, that he yet always continued in integrity and lived innocently, where all liberty was given unto all evil: grand we beseech thee, that we may learn to retain ourselves in that mean state whereunto thou dost restrain us: and that we being content with our poverty, may the rather endeavour ourselves to behave ourselves innocently, both towards thee and towards men with whom we have to do, that so thy name may be glorified in us, and we being defended by thy protection, may go forward against the malice of men: and howsoever Satan do assault us, and the wicked lay snares and like raging beasts rise up against us, that yet we may remain safe under thy defence: yea and though we should suffer an hundredth deaths, that we may learn to live and to die unto thee, that thy name may be glorified in us through jesus Christ our Lord Amen. 8 Now O king, confirm the decree and seal the writing that it be not changed, according to the law of the Medes and Persians, which altereth not. 9 Wherefore king Darius sealed the writing and the decree. Hereby (as I have said) it is most manifest how prove the minds of Princes are to be deluded, when they think that their authority should be increased and their honour augmented. For the king doth make no long disputation with his noble men, but signeth the decree: because he supposeth that this shallbe profitable for him and his successors, if he might have the Chaldees so obedient unto him that they would be ready rather to deny all their Gods, then to refuse any thing that he commandeth. Which shall not be changed, say they: that is to say, let the decree be immovable, after the manner of the Medes and the Persians, which altereth not. In that he joineth the Medes with the Persians, hereby it appeareth (as we have said) that Cyrus and Darius did reign jointly together. For whereas the greater dignity and honour was granted unto Darius as long as he lived, yet the power remained with Cyrus, and without doubt, his children were the heirs of both those kingdoms, and of the Monarchy of the East, until they began to fall out betwixt themselves. And whereas they do allege that the law of the Medes and the Persians is immutable, this doubtless is commendable in the laws, that their authority should be inviolable: and also that they should have their force and obtain their effect, for the which they were made. For where the laws are ever changed and altered, many men must needs be injuried: for no private man's right can be stable and sure but where the law is continually one. Again, where it is permitted to make laws & to take away laws, there in the stead of equity succeedeth tyranny: lust for law. For they which have this authority, being corrupt by money will now pronounce one law now an other. So shall there be no equity where there is such liberty to altar laws at william. Howbeit this must of necessity be warily considered: first that kings make no law nor proclamation without great advise and long deliberation: secondly they must take heed unto themselves, that they be not circumvented and deceived by craft and cunning fetches, as it cometh many times to pass. Wherefore constancy is commendable and praise worthy in kings and Princes, so that wisdom and justice do go before. But strait way we shall see how foolishly kings would have the name of constancy and by their pride pervert all equity. 10 Now when Daniel understood that he had sealed the writing, he went into his house, and his window being open in his chamber toward jerusalem, he kneeled upon his knees three times a day and prayed and praised God as he did before tyme. Now Daniel declareth that he was endued with the strength of the spirit of God that he might offer his life unto God as a sacrifice: because he knew that there was no hope of pardon left him if he had been found to have violated the kings commandment. He knew also that the king himself should not be free, although he would pardon him, even as it came to pass afterward. Seeing then that death was before the prophets eyes, he had rather go unto it willingly, 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 been forbidden to pray, this fortitude might seem to be necessary wherewith he was endued: but now many may think that he was in jeopardy without any great cause, when he did set himself forth to death, whereas he was only restrained from the outward profession. But because Daniel doth not here declare his own virtue, but the spirit speaketh by his mouth, we must mark that this boldness of mind pleased God in the holy Prophet: and his deliverance doth declare how greatly his Godly fact was allowed, in that he had rather to renounce his own life then to change any thing of his usual custom in serving of God. We do know that this is the chief sacrifice which God requireth, even to pray unto God. For we do testify thereby, that he is the author and giver of all good things unto us: and again we do give a testimony of our faith whiles we fly unto him, and cast all our cares into his bosom, and do offer unto him our requests and desires. Seeing therefore that prayer hath the chief office in the worship and service of God, doubtless it was of no small importance, that the king forbade that any man should pray unto God: for this was a manifest & over gross denial of religion. And hereby do we gather again how blind the pride of this king was, whiles he could subscribe unto their wicked and filthy decree: again 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 pluck down God from heaven. For what remaineth, when men think that they can want the help of God, and so have no care of God at all? We know that unless God do strengthen us every moment with his power, we are easily brought to naught. When the king than did forbidden all manner of prayer for a whole month, this was (as I have said) to require of every man to deny God. Therefore Daniel could not obey the decree without great injury unto God and falling from religion, because this prayer is the chief sacrifice that God requireth. Wherefore it is no marvel though Daniel did boldly stand against this cursed decree. And concerning his profession, it was necessary that he should testify before men, that he did stand steadfastly in the worship of God. For if he had changed any thing of his usual order, it had been after a sort a denial of his religion. He had not publicly pronounced that he contemned God for Darius' pleasure: but the very change had been a sign of a traitorous defection and faithless falling from God. But we know that God doth not only require the faith of the heart and the inward affection, but also the testimony and profession of our religion. Wherefore it was his duty, unless he would have been a shameful apostata, to continued in that holy custom which he had used. For he was wont to pray unto God with his windows open. Therefore kept he his order jest any man should object against him 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 graven so in the hearts of all men, as were convenient. But this example of the Prophet is derided of many, not openly I grant, but so that it may easily appear that the Prophet seemeth unto them over simple and rash, which offered himself to danger in vain & without necessity. For they do so separate faith from the profession thereof, that they think they can remain upright, although it be hidden and buried, and although they fall from the pure and sincere confession of their faith an hundredth times for the avoiding of persecution. Let us consider therefore that we aught not only to offer unto God the sacrifice of prayer in our hearts: but also that an outward and free profession is required, that it may appear at the lest that we are the true worshippers of God. Yet do I not say that we aught to publish every where whatsoever we think, so that we should straightways be carried unto death by the enemies of God and of the Gospel. But I say that these twain are joined together, faith and the profession of faith, so that they can in no wise be separate. Now, the profession is after two sorts. For either we do testify plainly and openly that which is in our mind: or else so far as is necessary, we keep us in the worship of God, and give no sign of wicked & faithless dissimulation, as though we should cast away the care of religion. As concerning the first, it is not necessary always and at all times to profess our faith: but the second must always be observed. For it shall never be lawful for us to dissemble or to fayne any apostasy or falling from religion. Wherefore Daniel although he did not call together the Chaldees with sound of trumpet so often as he would pray, but made his prayers and supplications in the chamber as he was wont: yet did he not dissemble as though he had forgotten his religion, when he seeth that his faith is tried and that he is proved whether he will remain constantly therein or no. For he plainly expresseth, that he came home after that he did know that the decree was signed. Doubtless if he had been called unto that consultation, he would not there have holden his peace. But the residue of the nobles did craftily shut him 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 himself did think that he should die. Wherefore if he had been called to the counsel by the king, he would there have done his duty and would boldly have treated upon it. But because the decree was now signed, and he could not admonish the king, he went into his house. This is to be noted that we may know that the kings counsellors can not be excused by any means, which of purpose absent themselves from consultations when they see that they can not speak their minds without some danger, and think that they have done enough towards God, so that they give no voice but keep silence. Howbeit this faint stomach can not be excused by any means. And Daniels example assuredly can not serve them: because (as we have said) he was shut out by the craft and malice of the nobles, that he could not come in place to admonish the king in time as he was wont. Now he saith, that the windows were open toward jerusalem. And it may be demanded whether it were necessary for Daniel to open the windows? for some man may object that he did this of some gross opinion. For if God do fill the heaven and the earth, what needed he to open the windows towards jerusalem? But there is no doubt but that the prophet did thus stir up himself to more fervent prayer by this help and means. He prayed then for the deliverance of the people: and when he looked towards jerusalem, that sight was as a spur whereby his mind might be the more inflamed. The Prophet did not then open the windows in respect of God, as though he should more easily be heard if there were an open way through the air betwixt his house and judea, but he rather regarded himself and did help his own infirmity. Now if the holy Prophet did stand need of this aid who was so diligent in prayer, we must consider that our slothful infirmity standeth need of many more helps at this day. Let us learn therefore when we do feel ourselves to be over slothful & cold unto prayer, that we must gather all helps and aids which may wayken our diligence and may redress our sloth which we do feel in ourselves. This than was the purpose of the Prophet when he opened his windows towards jerusalem. Again, by this sign he would signify to himself and to his family, that be doth continued in the faith and hope of the redemption promised. When he prayed unto God, he had jerusalem as it were in his sight, not that his eyes could see so far: but he turned his eyes towards jerusalem at that time, as though he should say that he was a stranger among the Chaldees, although he was both rich and in great honour there and of great power. Thus would he have it known to all men, that he did rest upon the heritage promised, although for a time he was banished from thence. This was the second cause why he opened the windows. He said also, that he prayed three times a day. And this is to be marked: for unless every one of us appoint ourselves certain hours for prayer, we shall easily forget to pray. Wherefore Daniel, although he was diligent in pouring forth his prayers, yet did he appoint himself this solemn order, that he did fall down before God thrice every day. ☜ Like as when we rise in the morning, unless we begin with prayer unto God, it is a brutish dullness: so also when we go to bed, when we take our repast, and so at other hours, as every man findeth it most convenient for himself: for herein God giveth us liberty: howbeit every man must feel his infirmity that he may seek for remedy. For this cause then did Daniel pray thrice a day. Here is added also a sign of his fervent prayer when it is said: That he fell down upon his knees: not that kneeling is a necessary point of itself in prayer: but because we have need of spurs and pricks (as we have said) kneeling doth much profit. For first of all we are admonished that we can not stand before God but with humility and reverence: again, hereby our minds are better prepared to earnest prayer, and so this sign of worshipping is acceptable unto God. Wherefore it is not in vain that Daniel saith: that he did fall upon his knees as often as he would pray unto God. Now, where he saith: that he prayed, and confessed or praised God, this is diligently to be noted, because many do murmur against God in their prayers. For although they pray for this or that earnestly, yet are they carried with such immoderate vehemency, that they murmur against God as I have said) in their prayers, unless God strait ways grant their requests. This is the cause why Daniel joineth praises or thanksgiving with prayer, even as Paul also doth exhort us to both twain: Phil. 14.6 Let your prayers (saith he) be known unto God with thanksgiving. As though he should say, that we can not make prayers and petitions before God aright, unless we bless his holy name, although he do not give us strait ways our requests. And the circumstance is to be noted in Daniel. He had been an exile a long time, and had been tossed with many and grievous storms: yet doth he celebrated the praises of God. Which of us can be so armed with patience that he will praise God if he be vexed with great griefs and troubles but three or four years? Yea scarce one day passeth over wherein our desires do not so boil that some murmuring breaketh forth against God. Seeing Daniel then could persevere in praising God whereas he was yet oppressed with so many griefs, sorrows, & distresses: this was a notable sign of invincible patience. And without doubt he signifieth a continual action where he putteth that pronoun demonstrative [dena] which is referred to his ordinary usage, as he did before of old tyme. When he noteth the time, he noteth (as I have said) a continuance, so that he used not to pray once or twice, but continually every day he exercised himself in this godly exercise. 11 Then these men assembled and found Daniel praying and making supplication unto his God. Here do the nobles of Darius bewray their craft, whiles they do watch Daniel and that with mutual conspiracy. For they had none other cause that moved them to make that decree, but to draw Daniel unto death. Therefore they assemble themselves together and find Daniel praying and making supplication before his God. If Daniel had prayed privily, he had not been in danger of those trains: but he did not doubt to offer himself unto death: for he knew to what end the decree was made, and he knew that the nobles would come. We see therefore how he went willingly to death, and that for none other cause but that he might retain the true worship of God even in outward profession. Let them go now which will cloak their treason, whiles they pretend that men may not rashly cast themselves into danger: and that, seeing wicked men lie in wait for them on every side, they are ware therefore that they do not unadvisedly cast their lives away. For Daniel by their reason were to be blamed of to much simplicity and foolishness, because he went into known danger wittingly and willingly. Howbeit (as we have said) he could not have escaped this danger but he should after a sort have fallen from God. For strait way they would have cast him in the teeth: Wherefore dost thou leave of from thy wont manner? why shuttest thou the windows? why darest thou not boldly pray to thy GOD? It appeareth evidently that thou dost more esteem the king than the reverence and fear of God. Therefore Daniel because the honour of God should so have been diminished, offereth himself as a sacrifice unto death willingly, as we have said. We are taught also by this example, that there be trains prepared for the children of God continually, how circumspectly and modestly soever they behave and order them selves. But they must behave themselves so wisely, that in the mean season they be not over crafty or to much careful: that is, that they do not so much provide for their security, that in the mean season they forget what God requireth, and how precious his own name is to him, and how necessary the confession of faith is in place and time. 12 So they came and spoke unto the king concerning the kings decree: Hast thou not sealed the decree that every man that shall make request to any God or man within thirty days, save to thee, O king, shallbe cast into the den of Lions? The king answered and said: the thing is true according to the law of the Medes and Persians' that altereth not. Now the nobles of Darius do come as conquerous unto the king: but they come unto him craftily. For they do not strait way make mention of Daniel, who the knew was beloved of the king: but they begin to repeat again that which they had spoken, that the decree can not be changed because the law of the Medes and Persians is inviolable and can not be altered. Wherefore they ratify this decree again as much as in them lieth, that the king should not afterward be at liberty to change it, or be bold to call back that which he had commanded. Wherefore this craft is to be noted, how cunningly they compass the king, and snare him that he should have no liberty to call back his word. They come therefore and treat of the kings decree. They speak never a word of Daniel, but begin to talk of the king's decree, that they may have yet more sure hold of the king. It followeth: That the king answered: the thing is true. Here do we see, how much kings set by the praise of constancy: but they do not discern betwixt constancy and obstinacy. For kings aught so to stand to their decrees, that yet they should not be ashamed to retract and call back that thing which they have unadvisedly published. If any thing therefore do escape them without advisement, wisdom and justice doth require this, that they should correct their error. But when as all regard of justice set apart, they will have all things to remain inviolable whatsoever they have unwisely decreed, this is extreme foolishness, and they aught not in such case to pretend constancy, for it is a proud obstinacy, as we have said. ¶ The Prayer. Grant almighty God, seeing thou hast purchased us by the precious blood of thine own son that we should not be in our own power, but that we should be given wholly unto thy faithful service: that we may study and endeavour ourselves to consecrated ourselves wholly unto thee, and to offer ourselves in body and soul so unto thy service, that we may be ready rather to suffer an hundredth deaths than to fail from the true and pure worship of thy majesty: and especially that we may so exercise ourselves in prayer, that we may fly unto thee every moment, and yield up ourselves unto thy fatherly care, that thou mayst govern us by thy spirit, defend us and strengthen us unto the end, whiles that we be gathered into that heavenly kingdom which thy only begotten son hath purchased with his blood. Amen. We began to declare the false accusation of Daniel wherewith he was accused unto king Darius. The nobles of the kingdom (as I have said) came craftily unto the king. For if they had begun with Daniel, the king might have broken of their communication: but they speak of the kings decrees: they declare what danger may come unless all the kings proceedings be obeyed: and by this subtlety we perceive that they obtained their purpose. For the king confirmeth that which they had spoken: to wit, that it was not lawful to disannul any thing which was published in the kings name. For kings flatter themselves in their dignity, and whatsoever pleaseth them, they will have it to be counted for an heavenly oracle. That decree was wicked and detestable wherein Darius did forbidden any thing to be asked of God: yet will he have this to remain stable jest his majesty should decay amongst his subjects. In the mean season he doth not consider what may follow thereof. Wherefore we are taught by this example that there is no virtue so rare in kings as modesty: and yet that no virtue is more necessary. For the more authority that they have, the more it becometh them to take heed that they follow not their own lust and pride, neither that they think it lawful whatsoever it pleaseth them to decree. 13 Then answered they and said unto the king: this Daniel which is of the children of the captivity of judah, regardeth not thee O king, nor the decree that thou hast sealed, but maketh his petition three times a day. Now when these false accusers do see that the king is not at liberty to defend Daniels cause, they open more plainly that which they kept close before. For if they had begun at Daniel, their accusation might strait way either have been reproved or answered. But after that this sentence was gotten out of the kings mouth, that the word should stand stable, that the kings decrees according to the law of the Persians and Medes should have their force, when this is done, then come they to the person himself. Daniel (say they) who is one of the captives of juda, doth not care for thee, nor for the law that thou hast made. When they say that Daniel is one of the captives of juda, there is no doubt but that they do it in despite, thereby to amplify the crime. For if any of the Chaldees durst have despised the kings decree, his rash boldness could not have been excused. But now when Daniel, who was of late a servant and a captive amongst the Chaldees, dare despise the kings commandment, who by right of arms and conquest was Lord over all Chaldea, that seemeth to be more intolerable. It is therefore as if they should say: this fellow was of late a captive unto thy servants: thou art now the Lord over these countries, and the Lords unto whom he was subject are now under thy bondage because thou art a conqueror over them: and see, this captive, this stranger, this alien, this slave by condition showeth his pride against thee. We see then how they laboured to stir up the kings mind by this circumstance, when they say that he is one of the captives. Now, their oration is not simple, but they labour by all means to stir the king and kindle his wrath against Daniel: He regarded not thee O king: that is to say, he did not regard who thou wast, & so thy majesty was despised of him: Nor the decree which thou hast sealed. This is an other amplification. Therefore Daniel did neither regard thee nor thy law: and wilt thou suffer this? At the length they rehearse the very fact, that is, that he prayeth thrice every day. This had been the simple and plain declaration of the matter: Daniel did not obey thy commandment, for he prayed unto his God. But (as I have said) they amplify the crime whiles they accuse him of pride, & contempt, and stubborn obstinacy. We see then by what crafty fetches Daniel was oppressed by his adversaries. 14 When the king heard these words, he was sore displeased with himself, and set his heart on Daniel to deliver him, and he laboured till the sun went down to deliver him. 15 Then these men assembled unto the king and said unto the king: understand O king, that the law of the Medes and Persians is, that no decree nor statute which the king 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 seeth that he is deceived and entangled: therefore is he troubled. Hereby we are taught again, how much kings aught to take heed of wicked counsel: because they are set about on every side by wicked men, who purpose no other thing than either to get gain by false accusations, or else to oppress sometimes their enemies, sometime those of whom they look for some pray, and sometime to favour wicked causes. Seeing then that kings are compassed about with so many trains, they must be so much the more diligent to take heed of their subtleties. For in the end they know that they are deceived, when now there is no remedy: partly because they fear their own estate, & partly because they have such regard to their honour and credit, and had rather offend GOD then that men should note them of any lightness or unconstancy. Because therefore that kings have such regard to their honour, it cometh thus to pass that they will go forward with things evil begun, although their own conscience reprove them: and although equity and justice stand never so clear before their eyes, yet this can not be a bridle strong enough when ambition doth carry them a contrary way, and they can not abide their name to be any whit impaired before men. Such an example is set forth here unto us in Darius. For first it is said, that he was heavy when he heard the matter, and that he was careful unto the setting of the Sun, how he might deliver Daniel from death He was desirous of this in deed, if his honour and estimation might have stand safe & sound, and also if the nobles had been pleased. But whereas of the one side he feared danger jest the conspiracy of the Princes might breed some trouble, and of the other side he was moved with a foolish shamefastness, because he could not abide the reproach of inconstancy which he feared: this is the cause that he being overcome, did obey the lusts of the wicked. Although then he laboured until the going down of the Sun to deliver Daniel: yet that perverse shamefastness which I have spoken of, and the fear of danger prevailed. For whensoever we do not rest upon the help of God, we must of necessity always waver, although otherwise we be well affected and disposed. Thus Pilate would have delivered Christ, but he was afraid of the threatenings of the people when they pronounced that Cesar would be offended. joh. 19.12. And it is no marvel though there be such wavering where there is no belief nor resting upon God: For faith only is the stable and sure stay, whereupon when we rest we may do our office without fear, and may overcome all terrors. But where faith faileth, doubtful wavering carrieth us to & fro. And hereof cometh it that Darius feareth the conspiracy of his nobles, and giveth up innocent Daniel to their cruelty. There was also in him a shamefastness which I have spoken of, that he would not seem unadvised or unconstant which should suddenly call back his decree, seeing that it was a law amongst the Medes and the Persians, that that which proceeded from the king might not be repealed. And Daniel speaketh furthermore of this, saying: that those men gathered themselves together, when they see that the king waxeth doubtful and is ready, to change his purpose: they rage and are ready, as it were, to fight with him. Whereas they are named to have assembled themselves, it was to this purpose, to make king Darius afraid. Know thou O king, say they. He knew it well enough, neither do they teach him a thing unknown: but they propound this as a threatening. What? dost thou not see that the kings name shallbe of no authority hereafter, if this man shall violate thy commandment unpunished? Will't thou suffer thyself so to be mocked? To conclude, they signify that he shall not be king, except he revenge the injury done against him by Daniel, which had despised the kings commandment. Know thou therefore, O king, that to the Medes and the Persians'. He was the king of the Medes: but it is as much as to say, what a rumour will be spread throughout all thy coasts? For thou knowest that this hath been hitherto amongst the Medes and Persians, that the king should not change his statutes. If thou then show such an example, will not all thy subjects strait way rise against thee? shalt not thou be contemned of them? We see then how the Prince's rage against their king, and do fear him from the changing of his counsel. And they do join the decree to the statute that the king had established, to the intent that they may move him the more, that he should not suffer that to be contemned, that he had decreed and again established. 16 Then the king commanded, & they brought Daniel and cast him into the den of the Lions. Now the king spoke and said unto Daniel: thy God whom thou always worshippest, even he will deliver thee. The king (as I have said) being afraid by the threatening and menacing of his nobles, doth appoint Daniel to die. And hereby we gather that the kings themselves have that reward which their pride deserveth, when they are compelled to obey like slaves unto their flatterers. How was Darius deceived by the craft of the Princes, even because he supposed, that his Empire should be now established, if he could thus try the obedience of all men, that no man should pray to any God for a whole month long? Therefore he thought, that he should be both above God and man, if he had tried such an obedience in all his subjects. Now we see how Princes do stubbornly rise against God, when they dare threaten death, except men be obeyed. We see then when kings do extol themselves over much, they set themselves forth to open shame: in so much that they be the slaves of their servants. And this is over common in earthly princes. They which get great authority and favour at their hands, do flatter them in all things, and they worship them as Gods. There is no kind of flattery which they do not invent to bring themselves into favour. But in the mean season what liberty is there in those Idols? For they are suffered to do nothing: not, they can not be familiar even with their best and most faithful friends, whiles they are observed and watched of their keepers. To conclude, if they be compared with those miserable persons which are kept in most straight prison, there is none shut up in so deep a dungeon, although he have three or four keepers, which hath not more liberty than these kings. But (as I have said) this is the most just judgement and vengeance of God. For seeing they can not contain themselves in the order & degree of men, but will pierce even above the clouds, and be equal with God, it is necessary that they be made a mocking stock. Hereof it cometh that they are servants to their servants, and dare speak nothing freely, neither have they any man their friend, neither dare they call this or that man unto them, nor grant unto this man or that man what they would. Thus they rule therefore as servants in earthly kingdoms, because they remember not that they are of the number of mortal men. This came upon king Darius because he called Daniel, and by his commandment was he cast into the den of Lions: and his nobles do compel him to this wicked fact, and he obeyeth them against his william. But the cause hereof is to be noted, that whiles he forgot that he was a mortal man, and would extort from God his dominion, as though he would pluck him down from heaven. For if God be in heaven, he must be prayed unto. But Darius did forbidden 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 even his subjects, although they exercise against him despiteful tyranny. Now Daniel addeth, that the king spoke thus to him: Thy God whom thou servest, or whom thou worshippest, he will deliver thee: This may be read as it were a wish or desire, 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 worshippest will deliver thee. As though he should say: I have no power now of my own self: I am herein carried away as with a raging tempest: my nobles compel me against my will to this wicked fact. Now therefore I resign thee & thy life into God's hand, because it is not in my power to deliver thee: as though he would now make his crime the less by this excuse, because he leaveth it in God's power to to preserve Daniel. This reason moveth some men to praise the godliness of the king. But as I grant his pity and humanity to be showed by these words: so is it plain that there was not one crumb of godliness in him when he would thus adorn himself with that which he robbeth from God. For superstitious men although they do not fear God aright, yet are they kept in some secret fear of his majesty: but this man would have brought to nothing all divine power. What godliness call you this? Wherefore pity or compassion may be praised in Darius, but his cursed pride can by no means be excused. Again, why did he show such humanity toward Daniel? Because he had proved him to be a faithful servant. Wherefore this was a private love which moved him to mercy. He would not have showed himself so favourable towards others. If an hundredth or a thousand jews had been accused before him, he would have condemned them all without any care, because they had not obeyed this decree. Therefore in that point he would have showed himself proud, stubborn, wicked, and cruel. But he spared Daniel for his own private commodity: again, because he had received him to his favour. But how soever his humanity is praised, there appeareth no sign of godliness in him. Yet he saith, Thy God whom thou dost worship, he will deliver thee, even because he had known before how Daniel had prophesied of the destruction of the Monarchy of the Chaldees. Hereby he is convinced that the God of Israel doth both know all things before, and also that all things are at his appointment. But in the mean season neither doth he worship him neither suffer him to be worshipped of others: for he had rob God of his authority as much as in him lay. Although then he do attribute here unto God the power to deliver, yet doth he it not from the bottom of his heart: and though he should so do, his wickedness is so much the worse when he depriveth him of his authority whom he perceiveth to be the true and only God and of most high power, and yet being but earth and ashes dare set himself up in his place. 17 And a stone was brought and laid upon the mouth of the den, and the king sealed it with his own signet and with the signet of his princes, that the purpose might not be changed concerning Daniel. There is no doubt but this was done by the counsel of God, that the nobles should seal the stone with their signets, whereby the mouth of the den was shut, to the intent that the miracle should be the more manifest. For when on the next day the king came, the seals were whole, that is, the signets did remain perfect. Hereby it appeareth that the servant of God was saved, not by man's cunning, but by the help and power of God. In the mean season we see how boldly the nobles compelled the king to all their purposes. For he might seem to have done more than enough, when he delivered unto them a faithful man that was dear unto him, and when he commanded him to be cast into the den of Lions: yet they be not content with this tractableness of the king that is so easily entreated, but they do force one thing further, that is, that the mouth of the den should be shut: then do they all seal the stone, jest any man should take Daniel away. We see then when liberty is once taken away, there is no end: especially when any man is made a servant or slave by his own fault, or hath given himself up to the will of wicked men. For at the first so great a bondage shall not prevail, that he which seemeth to be free, should be compelled to do this or that, or what soever is commanded: but when he hath once given himself to bondage and slavery (as I have said even now) he is compelled to sin again and again, and without end and measure. For example: if any man have declined and fallen from his duty either by the fear of man or by flattery, or any other corrupt affection, he will agree to this thing or that, when he shall not be only entreated but by importunity compelled: but when he hath once altogether abandoned his liberty (as I have said) he shall be compelled even to admit most shameful things at every man's pleasure. Let a man be a pastor or preacher in the Church, let him once decline of the one side or the other through ambition or the like vice: he that hath brought him so far, will come to him the second time and say: what? darest thou deny me this? have not I obtained of thee yesterday and the other day this and that? So shall he be compelled the second time to trespass for his favour to whom he hath bound himself, and the third time shall he be compelled to do so and to the end, yea without end. So also princes which are not only free but rule over other, if they suffer themselves to be overcome with an evil conscience, they give away from themselves all authority and are drawn every way as pleaseth their subjects. Therefore this example is set before us in king Darius, who after that he had appointed Daniel to unjust punishment, he addeth this also: that the den might be shut: and also, that the stone might be sealed. And to what end? forsooth, that the decree might not be changed, that is, that he might not be bold to attempt any thing about Daniel. We see therefore what great ignominy and shame the king bringeth himself unto, for that his nobles do first take from him all credit, as though they did deny that they would believe him although he commanded Daniel to be cast into the den of Lions, but did require an assurance, that he should not take him away: neither would they suffer any thing to be attempted of him in that point. We see therefore how shamefully they discredit their king. Again we see how they challenge authority over him, that he should not take upon him to lift up the stone which was sealed, unless he would be counted a false man, as one that breaketh public decrees and violateth public records, and hath no truth in him. This place therefore doth admonish us that we give not up ourselves to the lusts of men and unto servile bondage. Let every man serve his neighbours as much as charity bindeth him and as their necessity requireth. But in the mean season let no man by corrupt conscience be turned this way or that way: for when he ceaseth to be at liberty, he shallbe compelled to bear all manner of shame and ignominy, & to obey most filthy commandments: like as we see it come to pass in bawds and other wicked persons which serve the lusts and covetousness of their princes, or their ambition and cruelty. For when they are brought once into bondage, they are most miserable slaves, neither can they avoid extreme vilanyes, but they must serve with shame, and provoke both God and man a hundredth times against them. 18 Then the king went into his palace, and remained fasting, neither were the instruments of music brought before him, and his sleep went from him. Here Daniel declareth the over late repentance of the king: because although he was in great mourning, yet he did not correct his fault. And this cometh to pass in many which are not altogether hardened in the contempt of God and wickedness, but are drawn thereunto by others: who though they be sorry for their faults, yet go they forth in them. Would to God there were more rare examples of this kind of sin: but we see it every where before our eyes. Wherefore Darius is set forth here unto us as one in a mean state betwixt the wicked reprobates, and the upright and constant worshippers of God. The wicked doubt not to provoke God against them, and they are dissolute in their lusts and concupiscence, casting of all shame and fear. But they that are governed by the fear of God, although they suffer great battles with the flesh, yet do they bridle themselves and restrain their wicked lusts. There be other of a mean state (as I have said) which are not yet hardened in their malice, neither do delight in their corruptions: yet do they follow them still as though they were bound with cords. Of this sort was Darius. For where he aught constantly to have reproved the false accusation of the nobles, and should boldly have withstand them, and rebuked them that they so abused his gentleness: when he saw himself entangled by them, he was so far from so doing, that he rather obeyed their fury. In the mean time he mourneth in his palace, he abstaineth from meat and all delights. Thus he uttereth that this wickedness did not please him, which yet he himself had taken upon him do do. We see then, that it is not sufficient that our conscience do bite us and wring forth some sorrow out of our hearts when we do sin: but we must go farther, so that this sorrow may bring us to repentance, as Paul teacheth. 2. Cor. 7.10 But Darius did stick as it were in the mire: when he mourned he laboured not to amend the fault that he had committed. He had the beginning of repentance, & but only the beginning. Wherefore we must endeavour ourselves that he which is guilty in any fault, do stir up himself to repentance, & when he feeleth any prick of sorrow, let him quicken it, and give himself no truce nor rest until he have forsaken his sin. This is to be learned by this present example, where Daniel saith that Darius mourned all that night. 19 Then the king arose early in the morning, & went in all haste unto the den of Lions. 20 And when he came to the den, he cried with a lamemtable voice unto Daniel: and the king spoke and said to Daniel: O Daniel the servant of the living God, is not thy God (whom thou always servest) able to deliver thee from the Lions? Here the king beginneth to deal more boldly when he cometh to the den. Before he was so afraid that he gave place to his nobles, and forgetting his kingly majesty, he yielded himself unto them like a slave: but now doth he not so fear their malice and wicked words. He cometh therefore to the den of the Lions in the morning early before the Sun did rise, and came in haste. Thus do we see that he was stricken with a marvelous sorrow, which overcame all the former fear. He might yet have feared his state if he had not forgotten that most terrible threatening: Thou canst not now enjoy thine Empire unless thou advenge the contempt of thy decree. But (as I have said) sorrow overcometh that fear. And yet can we neither commend in him either godliness or courage: for although he come to the den and call upon Daniel with a lamentable voice, he is not yet angry with his nobles, until that he see the servant of God safely preserved. Then doth he gather more courage, and yet continueth he in his infirmity and is, as it were in that mean degree betwixt the wicked contemners and the constant worshippers of God, which do follow that which they know to be just, with an upright heart. The Prayer. Grant almighty God, seeing that thou hast showed us by the example of thy servant Daniel, with how great constancy we should persevere in the pure worship of thy name: that we may grow up to the true strength of mind, and that we may so give ourselves unto thee, that we do not turn this way or that way for men's pleasures, but that we may remain in thy holy vocation: and so overcoming all perils, in the end we may come to the fruit of our victory, even that blessed immortality which is laid up for us in the heaven, through jesus Christ our Lord. Amen. The king came unto the grave and saith: Daniel, the servant of the living God, thy God whom thou always worshippest, can he not deliver thee? Darius nameth the God of Israel, the living God. But if there be one living God, he shooteth out all the imagined and feigned Gods which men have devised by their own brain. For of necessity there can be but one Godhead: and this principle profane men also have confessed. And though every one do fall afterward after his own dreams, yet they all agree in this, that there can not be many Gods. They divide God, as it were into parts: but they can not deny this, that there is one only God. Darius therefore when he giveth this title to the God of Israel, he confesseth all other Gods to be mere fantasies: but he doth not understand this point (as I have said) that profane do hold this principle, but yet vanish away afterward in their own imaginations. Therefore this place doth not prove, as some think, that king Darius was truly converted, so that he received and embraced true piety and Godliness. For he always worshipped his Idols: but he thought that this was sufficient, that he left the highest place for the God of Israel. But, as we know, Isay. 42.8 God can suffer no companion, for he is zealous of his glory. It was a fond thing therefore, that Darius did acknowledge that God which Daniel did worship, to excel all other Gods. For where God reigneth, of necessity all Idols come to naught: as it is said also in the Psalm: God reigneth, let all the Gods of the nations fall. Therefore Darius had not so much profited that he would give himself to the true and only God: albeit he was compelled to give the greatest honour to the God of Israel: yet in the mean season he always stood drowned in his own superstitions whereunto he was accustomed. Afterwards he addeth: Thy God whom thou worshippest always, could not he deliver thee from the Lions? He speaketh here doubtfully, as unbelievers are wont to do, which seem to themselves to believe, but they have nothing stable nor sound in their minds. Prayer is natural (that I might so speak:) that is, a certain secret motion doth drive men naturally to fly unto God: but because scarce the hundredth man doth rest upon the word of God, hereby it cometh that they call upon God at adventure. Therefore they will try whether God will help them or aid their necessities: in the mean season (as I have said) there is no sure persuasion in their hearts. Such was the affection of king Darius: Can not God deliver thee, saith he? as though the power of God were to be doubted of. If he should have said: hath God delivered thee? this had been tolerable. For God is not bound by any law to deliver his servants always from death, as it is well enough known: but that is in his hand whether he will do it or no. Therefore when he leaveth his servants to the lust of the wicked, his power is not therefore diminished because it hangeth of his mere will whether he will deliver them. But as concerning his power it aught in no wise to be called into doubt. Therefore we see that Darius was never truly converted: for he knew nothing distinctly of the true and only God, but was taken with a blind fear, whereby, whether he would or not, he was compelled to give the chief honour unto the God of Israel. But this was not a willing confession, but rather forced. 21 Then said Daniel unto the king: O king live for ever. 22 My God hath sent his Angel and hath shut the lions mouths that they have not hurt me: for my justice was found out before him, and unto thee O king, I have done no hurt. Here Daniel answereth the king modestly and gently: and yet by his commandment he was cast into the den. He might worthily have been angry and have chidden with him, for that he was so wickedly forsaken. For king Darius had tried him a faithful servant: he used his service profitably. When he saw him to be oppressed with unjust slanders, he did not set himself so stoutly as he aught against them: yea at the length he being overcome with the threatenings of his nobles, commanded Daniel to be cast into the den. Therefore Daniel might (as I have said) complained of the cruelty and unfaithfulness of the king. He doth not so, but dissembleth this injury, because it was sufficient that the glory of God was made manifest by his deliverance. For the holy Prophet did seek no other thing: yea he prayeth for the king. And although he use the common manner of speech, yet he speaketh with all his heart when he saith: O king live for ever, that is, God prolong thy life and bless thee for ever. Many do lightly & unadvisedly salute their kings, and also their fellows after that sort: but there is no doubt but that Daniel wished with all his heart both a long and a happy life unto the king. Afterwards, saith he: My God hath sent his angel and hath shut the mouths of the Lions. Here we see plainly by Daniel that the office of helping is distributed to the angels, but yet so that the whole power remaineth with God. Therefore he saith that he was delivered by the hand and ministry of the angel: but he expresseth that the angel was the minister of his deliverance, not the author. Therefore, saith he, It is God which hath sent his angel. We have seen before, that the Chaldees have spoken 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 only God his whole and perfect glory: neither doth he set forth a company of Gods, as the opinion hath been always amongst the heathen. Therefore he first setteth forth the unity of God, and afterward he addeth that the angels are ready to help his servants: but yet they so do it as they were commanded. So the whole praise of all safety doth belong to God alone: because the angels do not help whom they will, neither are they moved by their own will, but only obey God's commandment. We must note that thing also which followeth: That God did stop the mouths of the Lions. For the Prophet teacheth by these words, that both Lions and the most cruel beasts are in God's power, & are ruled by his secret bridle, so that they do not rage's nor do any harm but as God permitteth. Let us therefore know that cruel beasts are therefore hurtful unto us, because God would humble our pride. In the mean season let us also know that there is no beast so cruel, which can hurt either with teeth or nail, but as far as God looseth the bridle. And this doctrine is very profitable to be known: because we tremble at every light danger, yea at the noise of the leaf that falleth. And because we must needs behold many dangers on every side (for we are set about with an hundredth deaths) we should be vexed with most miserable unquietness, if we had not this before our eyes, that not only our life is kept of God, but that there is nothing that may hurt us, which he doth not direct after to his good will and pleasure. And this must also be extended even to the very devils, reprobrates, and wicked persons. For we know that the devil always is diligent to destroy us, and is like a roaring Lyon. 1. Pet. 5.5. For he runneth about and seeketh for a pray which he may devour, as Peter saith in his first Epistle. We see also how all the wicked do imagine our destruction every moment, & how furiously they rage against us. But God which can stop the mouths of the Lions, will also bridle the devil and all the wicked, that they shall not in any wise hurt us but by his permission. Yea experience doth teach us that the devil and all the wicked are repressed by his hand. For we should perish every moment, but that God by his power turneth away innumerable dangers which hung over our heads. Let us therefore know that it is by the singular benefit of God, that we remain safe even one day in so great rage and madness of our enemies. Moreover Daniel saith, that the Lions did him no hurt at all, because righteousness before God was found in him. By the which words he signifieth that he was therefore preserved, because God would maintain his glory and worship which he had commanded by his law. Neither doth the Prophet here proudly extol his justice, but rather showeth that he was therefore delivered, because God would testify by a certain and evident declaration that that worship was allowed, for the which Daniel did fight even unto death. We see therefore how Daniel referreth all things to the setting forth of the true worship of God. The sum 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 sudden motion, or confused zeal: but because he was surely persuaded that he worshipped the living God. Therefore because he was the maintainer of a holy and godly cause, he saith that he was preserved. This is the sum. Hereby we may easily gather how foolish the Papists are, which by this place & such like go about to set up the justice & merits of works. Daniel (say they) was preserved because justice was found in him before God: therefore God giveth to every one according to the merits of his works. But first we must mark the purpose of Daniel. For he doth not boast of his merits (as I have said): but he would that the deliverance offered him from heaven should be a witness of the true and pure worship of God, that he might make king Darius ashamed, and that he might show that all superstitions are wicked, especially that he might admonish him of that sacrilegious decree, whereby he did arrogate unto himself the highest dominion, so that he abolished as much as lay in him, the whole deity. Therefore that the Prophet might admonish the king hereof, he saith that his cause was just. And that the solution may be the more easy, we must note that there is a difference betwixt eternal salvation and special deliverances. God doth deliver us from eternal death, and doth choose us unto the hope of eternal life, not because he findeth any righteousness in us, but because he hath chosen us freely: and therefore doth he make perfect in us his work without any respect of works. Therefore for as much as belongeth to eternal salvation, there can be no respect of justice, because when God will search us, he shall find nothing but cause of damnation. But as concerning particular deliverances, there God can look on every man's justice: not that it is our own: but whom he governeth with his spirit that they may obey his vocation, to them also he reacheth forth his hand, and if they be in jeopardy for that they study to obey him, he delivereth them. This is as if a man should say, that God favoureth good causes: but this pertaineth nothing to merits. Therefore as concerning this place, the Papists dote over childishly, which do thereby gather merits. For Daniel meaneth no other thing but to maintain the pure worship of the only God: as though he should say, that God did not only make a count of him, but that there was an other cause of his deliverance, that is, because God would show in deed and by experience that his cause was just. He addeth: and also before thee O king I have committed no wickedness. It is certain that the Prophet did violate the kings commandment. Wherefore then doth he not willingly confess this? yea why doth he affirm that he had not trespassed against the king? Verily because he had faithfully behaved himself and served the king justly and uprightly in all things, he might purge himself of the slander wherewith he was charged, that he had despised the kings commandment. For Daniel was not so bound unto the king of the Persians, but that God might challenge unto himself that which can not be taken from him. We know that earthly Empires are ordained of God, but under this condition, that he should loose nothing of his right, but that he alone should have the pre-eminence above all other, and that all Magistrates and rulers, and whatsoever is high in the world, should be brought under and be subject to his glory. Because therefore Daniel might not obey the kings decree unless he denied God (as we have seen before) he trespassed not againct the king when he went forward constantly in that exercise of holiness whereunto he had accustomed himself, that is, in praying unto God thrice a day. And that this may be more evident, that sentence of Peter must be remembered: fear God, honour the king. These two are joined together, so that the one can not be separate from the other. Wherefore the fear of God must go before, that kings may obtain their authority. For if any man begin at the reverence of an earthly prince, setting God aside, he doth wickedly: for this were to pervert the whole order of nature. Therefore let God be feared first of all: them let earthly Princes enjoy their authority: yet in such sort that God be preferred above all (as I have said). Daniel therefore doth defend himself by God's right, that he had committed no trespass against the king, even because he being compelled to obey the commandment of God, despised that which the king commanded on the contrary. For earthly Princes deprive themselves of all authority when they rise up against God, yea they are unworthy to be counted amongst the company of men. We aught rather to spit in their faces, then to obey them when they deal so proudly and stubbornly, that they will spoil God of his right, and as it were occupy his throne, as though they could pluck him down from heaven. This is the sense of this place. 23 Then was the king exceeding glad for him, and commanded that they should take Daniel out of the den: so Daniel was brought out of the den, and no manner of hurt was found upon him, because he believed upon his God. Daniel confirmeth that which he spoke before of the affection of king Darius. Therefore as he returned sorrowful into his palace, abstained from meat and drink, and cast away all pleasures and delicates: so also he rejoiced when he heard that the holy servant of God was so marvelously delivered from death Afterwards he addeth: and by the commandment of the king, Daniel was brought out of the den, and no manner of hurt was found on him. This could not be ascribed to fortune. Therefore God did declare his power, that Daniel escaped so safe that the Lions did not touch him. Doubtless he should have been torn in pieces if God had not shut the lions mouths: but this also did make very much for the amplifying of the miracle, that no hurt was found upon his body nor any sign that the lions had once touched him. Therefore that the Lions did so spare him, it was done by the secret counsel of God. And this was also more manifestly known when his false accusers were cast into the den, because they were strait way torn in pieces and devoured of the Lions, as we will show hereafter. But the reason is to be noted which is added: that he was preserved, because he did believe in his God. For many times we see that some man maintaineth a good cause, and yet it hath very evil success, because he taketh in hand to do that by his own wisdom, policy, and industry, which otherwise were worthy some commendation. It is no marvel then though they be many times destitute of good success, which yet undertake to maintain good causes: as appeareth in all profane persons. For the histories of all ages do show that often times even they which have taken in hand good quarrels, have perished: which came to pass by the wicked confidence that they had in themselves, even because they were not bend to serve God, but rather sought praise and worldly fame: Wherefore, as ambition carried them away, so also they flattered themselves in their own counsels. And hereof came that saying of Brutus, that virtue was but a vain thing, because he thought that he was evil entreated when he had fought for the maintenance of the liberty of the people of Rome, and yet found the Gods not favourable but angry against him. As though forsooth that God were bound to help him, which neither trusted in him nor craved his help. For we know what a proud stomach that man had. I bring forth one example: but if we diligently weigh what hath caused all profane men so stoutly to fight even in good causes, we shall find that ambition was the chief cause that moved them. No marvel then though God did forsake them at the very pinch, because they were unworthy to feel his help. Thus Daniel expresseth that he was preserved safe because he believed in his GOD. And the Apostle did mean this in the eleventh chapter to the hebrews, when he saith that some were saved or delivered from the mouth of the Lions by faith. Therefore he noteth the cause why Daniel was preserved, and he stirreth us up unto faith. But here must we learn what force is in the word of believing, and what it doth contain in it. For the Prophet doth not simply say that he was preserved because that he believed the God of Israel to be the true & only God, the maker of heaven and earth: but because he committed his life unto God, because he rested wholly upon his grace, because he assured himself most certainly, that he could have none other but a happy end if he served 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 vain, and that he did jeopard himself boldly & without all fear for the true worship of God: therefore he saith, that he believed in God. We see therefore that this word of believing is not taken so barely as the Papists do dream: for hereof came that fond imagination of their implicate and intricate faith, and of the dead faith, or faith without form: for they suppose that faith is nothing else but a confused conceiving of the Godhead. When we conceive then that there is a God, the Papists do count it to be faith. But the holy ghost doth teach us far otherwise. For we must remember that saying of the Apostle, that we do not believe God aright, unless we be persuaded that he is the rewarded of all that seek him. Wherefore this persuasion is included in faith, Heb. 11. that God doth not deceive his worshippers. Now we must mark the manner of seeking God. God therefore is sought not by any foolish arrogancy, as though we could by our merits bind him unto us: but he is sought by faith, he is sought by humility, he is sought by prayer. Therefore when we know this, that God is the rewarder of all those that seek him: & that we know how he must be sought, this is the true faith. So Daniel doubted not but the God would be his deliverer, because he was fully persuaded of that true Religion which he had learned of a child, and whereunto he fully trusting, called upon God continually. This was then the cause of his deliverance. In the mean time, it is certain yet that Daniel did not believe God as though he had been already instructed of the end and success. For he rather committeth his life unto God, because he was ready to die. Therefore Daniel could not know this before he was cast into the den and delivered unto the Lions, whether God would deliver him, as we have also seen before in his fellows: God if he will, can deliver us, but if not we are ready to worship him, and we will not obey thy commandment. And if Daniel had been taught before of that which did come to pass afterward, his constantness had been worthy of no great praise: but because he would boldly suffer death for the true worship of his God, and could deny himself and renounce the world, this is a true and undoubted proof of his faith and constancy. Therefore he believed in God, not that he hoped for such a miracle: but because he knew that he should be happy if he remained steadfast in the pure worship of God: Even as Paul saith: Christ is to me advantage both in life and death. Phil. 1.21. Therefore Daniel resteth wholly upon the help of God, and shutteth his eyes as concerning the end that should follow: neither was he over careful for his life, but because his mind was lifted up to the hope of a better life, therefore although he should have died an hundredth deaths, yet would not he cease to believe. For our belief extendeth itself beyond the bounds of this transitory and corruptible life, as is well known to all the godly. 24 And by the commandment of the king these men which had accused Daniel were brought, & were cast into the den of Lions, even they, their children and their wives, and the Lions had the mastery of them and broke all their bones in pieces or ever they came at the ground of the den. By this circumstance the power of God did shine forth more manifestly in saving Daniel, because they were straightway torn in pieces of the Lions which had wickedly accused him. But if any man should say that the Lions were full, or that there was some other cause why Daniel was not torn in pieces: wherefore then, when he was drawn forth, were the beasts straightways so mad that they did tear & devour, not only one man, but a great company? Of many nobles, none escapeth safe. Then are their wives like wise cast into them, and also their children: but the Lions could scarce be able to devour so many, & yet every one of them perish both great & small. How then escaped Daniel? We see that God by this comparison would make manifest his power, jest any man should object that Daniel was forsaken of the Lions because they were now full, & did not desire the pray: For than they would have been contented with three or four men: but now they devour both men, women and children. Hereby than it appeareth that the mouths of the Lions were bridled by God, seeing that Daniel was safe a whole night, and they were killed as soon as they were cast into the den: because we see again that the beasts were driven to a sudden rage that they did not tarry till they came to the ground, but did tear them as they were falling. The Prayer. Grant almighty GOD, seeing that we are created by thee and placed in this world, and that we are also nourished by thy liberality, to this end that our life should be consecrated unto thee: grant we beseech thee, that we may be ready both to live and to die unto thee, and that we seek none other thing but to maintain the pure and sincere worship of thy name. Furthermore that we may so rest upon thine only help, that we doubt nothing to break thorough all dangers, and to offer ourselves to present death as often as it shall please thee: being comforted not only with thy promise which is eternal, but by so many experiments which thou hast given of old, that we at this day should know thy power to be still of such force that thou wilt be our deliverer howsoever it be, whether we do live or die, that yet we remaining in steadfast faith and confession of thy name, may be blessed, whiles we be gathered in the end into thy heavenly kingdom, which thou hast purchased with the blood of thine only begotten Son Amen. We have seen before how the enemies of Daniel which had wickedly & cruelly accused him through envy, as soon as they were cast into the den of Lions, were torn in pieces, with their wives and children: whereby the miracle did more manifestly appear, as we have said. Now therefore let us learn again that the Lions are so governed by the power of God, that they do not exercise their cruelty every where, nor against all men: but when God armeth them. For as it is said in the Psalm: Psal. 91.13. thou shalt walk upon the Lion and Scorpion and tread upon the Lion and Dragon. So also of the contrary part, God doth pronounce upon the wicked by the Prophet, Amos. 5. that the Lions will come to meet them if they go out of their house. We see then how God doth suage the cruelty of the Lions when it seemeth good unto him: but he stirreth them up to rage's when he will punish men. And whereas the wives and their children were cast into the den, we must not curiously dispute whether this was a just punishment or no. For it seemeth that this is a certain rule of equity, that the punishment should not extend to the guiltless, especially when it standeth upon the loss of life. For although at all times this was received in well ordered Cities, that many punishments were laid upon the children together with the parents, like as in murder and in treason, where all the goods were publicly sold: & also in criminal judgements the infamy of the parents did redound unto their children: yet this is more straight and severe, to kill the children together with their parents, seeing they can not be guilty of the same crimes. But although this be not very usual, yet is it not lawful for us simply to condemn it. We see how God commandeth whole families to be utterly destroyed, to show how much sin is to be detested and abhorred: and God as he is a just judge, doth always keep a measure in his severity. Therefore this example can not be precisely condemned, but it is better to leave this at liberty. For we know that the kings of the East part did exercise cruel and barbarous dominion or rather tyranny towards their subjects. Therefore there is no cause why any man should contend much about this question. It grieved king Darius that he was so deceived. Therefore he doth not execute punishment upon the wicked accusers, only because Daniel was wickedly oppressed of them, but because they did him injury. He would therefore rather revenge himself then Daniel: and he was not content to recompense them with equal punishment, but he punished even their children also. 25 Afterwards king Darius wrote unto all people, nations, and languages that dwelled in all the world: peace be multiplied unto you. 26 I make a decree, that in all the dominion of my kingdom, men tremble and fear before the God of Daniel: for he is the living God and remaineth for ever: and his kingdom shall not perish, and his dominion shallbe everlasting. 27 He rescueth and delivereth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the pour of the Lions. Here Daniel addeth the decree of the king which he caused to be published: and by this decree and proclamation he testifieth that he was so moved with the deliverance of Daniel, that he gave the most high glory to the God of Israel. Yet do I not think that the king is sufficiently proved hereby to be of sound religion, as many interpreters do here commend king Darius above measure, as though he had been wholly converted and had received the true worship prescribed in the law of Moses. No such thing can be gathered of the words of the decree: and the matter itself doth declare, that his dominion and kingdom was never purged from superstitions. For king Darius suffered his subjects to serve Idols, and he himself ceased not to be polluted with such filthiness: but he would place the God of Israel in the highest degree, as though he could couple together fire and water: of the which thing we have spoken before. For the profane men think that they do their duty to the true God, if they do not altogether contemn him, but appoint him some place: but especially when they prefer him above all the Idols, they think that they have satisfied God. But this is foolish. For except all superstitions be abolished, God hath not his right, for he suffereth no companions. Therefore this place doth not show that there was any true or sincere Religion in king Darius: but we may only gather hereby, that he was moved with this miracle, to this end that he should celebrated throughout all nations that were subject unto him, the glory and name of the God of Israel. To conclude, as it was but a particular motion of king Darius: so he went not beyond this particular affection: neither did he thoroughly acknowledge the power & goodness of God: but took hold of that only which was before his eyes. Therefore he could not generally know the God of Israel, that he might give himself to true & sincere piety: but (as I have said) he would have him to remain among the other Gods, and to be over them: but so that he should not be alone. But God doth refuse this half worship. Therefore there is no cause why Darius should so much be praised. Yet shall he condemn all those by his example, which at this day do profess themselves either Catholic kings, or Christians, or defenders of the faith, and in the mean season do not only oppress true Religion, but also as much as in them lieth, do overthrow the whole worship of God, & would willingly abolish his name out of the world: exercising tyranny against all the godly, and establishing wicked superstitions through their cruelty. Darius shallbe a worthy judge unto them: and this decree which Daniel rehearseth shall suffice to condemn all such. Now he saith: That this decree was written to all people, nations and languages that dwelled in all the earth. We see that Darius would not only have the power of GOD known to the people which were near him, but he did study to declare it far and wide. Therefore he did not only publish it in writing throughout all Asia and Chaldea, but even amongst the Medes and Persians. Albeit he never reigned in Persia: but because his son in law had taken him into the society of the Empire, his authority did also extend so far. And thus aught it to be understand when he saith, thorough the whole earth. For it is not spoken of the whole world, but of that Monarchy which was spread almost throughout the East. For the Medes and Persians bore rule from the Sea unto Egypt. Seeing then the Empire was so large, Daniel doth not without cause say that the decree was proclaimed throughout the earth. Peace be multiplied unto you. We know that kings do thus faun upon their subjects, and use gentle prefaces that they may more easily obtain their purposes, and also that they may have them more obedient subjects. And this is a thing that costeth them naught, to wish peace to their subjects. And in the mean time (as I have said) by this bait they do often times seek favour to prepare their subjects to further bondage. By the name of peace it is well known that a prosperous state is understand: as though he should say, I wish you to do well and prosperously. Afterwards he addeth: That a decree is made in his presence, that is to say, that he of his authority doth command all his subjects: that they all do fear and tremble before the God of Daniel. By the which fear and trembling he understandeth nothing but reverence and worship. But thus use all profane men to speak, which are afraid at the naming of God. Yet it seemeth that he would express that the power of the God of Israel was evident, which aught to move them all to reverence and worship him, and that with fear and trembling. And this manner of speech seemeth to be taken of a true principle: because God is never truly worshipped but when men are humbled and brought down. Therefore God nameth himself many times terrible: not that he would drive his servants to worship him by fear: but because (as I have said) the minds of men can never be well prepared to due reverence, unless they fully perceive the power of God, so that they are afraid of his judgement. But if fear only should have place in the minds of men, he could not frame them to true holiness. For that sentence of the Psalm Psal. 130. is to be considered: There is mercy with thee, that thou mayest be feared. God can not therefore be rightly worshipped or feared, unless we be persuaded that he willbe entreated, and that we be sure that he willbe merciful unto us. Yet is it necessary that fear and trembling go before, which may humble and bring down the pride of the flesh. This is signified by these words: That all may fear 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 jupiter is the God of the Grecians, because he was made a God by their foolishness, & thereby gate his name and authority in the residue of the world. And so jupiter and Minerva and that multitude of the false Gods take their names of their original. There is an other cause why king Darius calleth him the God of Daniel whom Daniel worshipped: because he revealed himself to Daniel: as he is called the God of Abraham, because he revealed himself unto Abraham. But to explicate this thing more manifestly: why is he called the God of Daniel, rather than the God of the Babylonians? Doubtless because Daniel, as he had learned by the law of Moses, so did he worship God purely, which had made his convenant with Abraham and the holy fathers, and which had adopted the Israelites for a peculiar people unto himself. This did therefore depend of the worship prescribed in the law, and the worship did depend of the covenant. Wherefore the name of Daniel is not put here as though he had liberty to fayne or imagine a God: but because he worshipped that God that had revealed himself by his word. Finally this manner of speech must be thus understand, that all men must fear that God that hath made his covenant with Abraham and his posterity, and which hath chosen that nation as a peculiar people to himself, who hath taught the manner and form of the true and right worship, and hath declared it by his law, and whom also Daniel worshipped. Therefore let us learn to discern the true God from all Idols and men's fantasies, if we desire to have our service and worship allowed before him. For many imagine that they worship God which yet do wander in all kind of errors and are not addicted to one true God. This is a wicked thing, yea it is nothing but a profanation of true Religion so confusedly to worship God. Therefore we must mark this difference which I have spoken of, that our minds may ever be kept within the bounds of the word (jest we err from the true God) if so be we covet to retain him and to follow the Religion that he alloweth. I say, that we must abide within the bounds of the word, and may neither decline hither nor thither: for we shall fall into innumerable deceits of the devil, unless the word keep us, as it were fast bound unto it. As concerning Darius, he did know that there was one most high God: but (as is said before) he did not cast away his feigned and wicked Religion whereunto he was accustomed. But such mixture of Religion is intolerable before God. He addeth: Because he is the living God and remaineth for ever. Here he seemeth to bring all the false Gods to nothing. But (as I said) all profane men do so lift up their minds 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 immediately exclude all feigned Gods. But they think it enough if God have the first place, and in the mean season they join lesser Gods to him, that he may lie hid as it were amongst the number, and yet have some kind of pre-eminence. Such was the reason and such was the purpose of Darius: for he understood nothing purely and sincerely of the only essence of God, but supposed the most high power to be in the God of Israel, how soever other nations worshipped their Gods. So do we see that he departed not from the superstitions which he had received in his childhood. Wherefore there is no cause why we should praise his godliness, save only in this particular action. Yet God doth wrest forth of his mouth a confession, wherein his nature is described unto us. He calleth him the living God, not only because he hath life in himself but also of himself, & because he is the fountain and original of life. Wherefore this adjective must be taken actively, because God doth not only live, but he hath life also of himself: again, he is the cause of life, because there is no life beside him or without him. Afterwards he addeth: That he remaineth for ever: and so doth he dissever him from all creatures, amongst whom there is nothing stable nor steadfast. For we do know that not only every thing which is under the heaven is subject to changes, but also the heaven itself. In this point therefore doth God differre from all creatures, that he suffereth no change, but is always in one state. He addeth: That his kingdom is not corrupted, and that his domination is for ever. Here doth he more clearly express that which he spoke before of the constant stability of God, that he doth not only remain in his own essence, but that he exerciseth his power throughout the world, and that he governeth the world by his power and sustaineth all things. For if he had said no more but the God remaineth for ever, as we are wicked, and also weak of understanding, we should only conceive this opinion of God, that in his own essence he is subject to no change: but his power which is spread in every place, we should not understand. This explication than is worthy to be noted when Darius doth plainly express, that the kingdom of God is not corrupted, but his dominion is for ever. Again, he calleth GOD the deliverer. They that take hold of this word as an excellent, testimony of godliness, say that Darius spoke like an Evangelist, and that he was a preacher of God's mercy: but (as I have said) Darius' never received generally that which the Scripture teacheth, that is to say, that God doth mercifully cherish all his and helpeth them, because he is merciful and because he bestoweth upon them his fatherly favour. King Darius understood not this cause. The deliverance of Daniel was known, which was a particular document of God's grace. Thus did Darius only perceive in particular, that God was merciful to his servants & ready to save & to deliver them. But this were but a slender matter unless the cause were also adjoined, that God is therefore a deliverer, because he hath vouchsafe to choose his servants and because he hath testified that he will be a father unto them, because he is favourable and merciful, and pardoneth them when they have sinned. Unless therefore that the hope of the deliverance be grounded in the free adoption of God and in his mercy, it will be but a particular knowledge without force. Darius then doth not here speak as one truly and purely instructed of the mercy of God, but he only saith that he is the deliverer of them that be his. In deed he rightly concludeth this general sentence: that God is a deliverer, because he hath delivered Daniel from the power and rage of the Lions. For of one example he deriveth a more large doctrine, that it is in God's power to save and to deliver his as often as he pleaseth: and in the mean time, he knowledgeth the visible power of God in one act and miracle, but he knoweth not the principal cause nor the fountain, which was that God embraced Daniel like as the other children of Abraham, and of his fatherly favour preserved him. Wherefore that this doctrine may be profitable unto us, and may move our minds effectually, that God is the deliverer: first let us firmly trust, that we are received into his favour of this condition, that he will pardon us our faults, and not treat us as we deserve, but for his infinite mercy will favour us as children. This then must be remembered. Last of all he saith: that God doth work miracles & wonders in heaven and in earth. This must be referred to the Empire and dominion whereof he spoke a little before. But Darius always doth remain in the present miracle before his eyes. He had seen that Daniel remained safe amongst the Lions: he had seen all the other torn in pieces. These were manifest tokens of God's power. He saith therefore not without cause, that he wrought miracles & wonders. And there is no doubt but that Darius was admonished also of other signs and wonders which were done before that he obtained that Monarchy. For he had heard doubtless, all that was done to the king Nebuchadnezer, and to king Beltsazar, whom Darius himself slew to have his kingdom. Wherefore he collecteth more testimonies of God's power by this occasion, that he had set forth his glory in that work when he delivered Daniel. To conclude, if Darius had renounced his superstitions, this had been a pure, true, and also a full confession of true religion: but because he ceased not to worship false Gods, and did still stick to his accustomed filthiness, therefore can not his godliness be commended, neither can a true and earnest conversion be collected by this decree. This is the matter to be conshdered. 28 But Daniel prospered in the kingdom of Darius and in the kingdom of Cyrus the Persian. Here is an antithesis secretly touched betwixt the state of Daniel under the two Monarchies, the Persians and the Chaldees. For Daniel did sometimes rise up under Nebuchadnezer, and in the end when this Monarchy was at the point of destruction, he began to be known again: but all that time that the Chaldees reigned, he was unknown and despised. All men had heard that he was an excellent Prophet: but he was cast forth of the Court: and though he sometime had sitten at the kings 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 high honour that lasted any space: but under the Monarchy of the Persians and Medes he prospered & was in continual honour. For Cyrus and Darius were not so negligent to forget how marvelously God had wrought by him. So was he in honour not only with Darius, but also with Cyrus. And it is evident that he left Babylon & went to some other place. Although it is not like that he was long amongst the Medes, for Darius or Cyaxeres died shortly after, and because he wanted an heir male, all his authority came to Cyrus alone, who was his nephew, the son of his sister, and also his son in law by the marriage of his daughter. There is no doubt but that Daniel here commendeth the grace of God and his favour towards him. For this was no small comfort in his banishment, that he found such favour amongst strange and barbarous nations, and that he was in such high honour that all men did reverence him. God did mitigate the sorrow of his banishment and captivity with this comfort. Again Daniel doth not here regard himself only as a private person, but the end of his honour. For God would have his name to be renowned and praised throughout all those countries where Daniel was well known. For no man could cast his eyes upon Daniel but the glory and power of the God of Israel did appear. This would Daniel note. In the mean time there is no doubt of the other side, but that the want of his country was bitter and grievous unto him: 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 carried away from thence, and afterward was carried farther, even unto the Medes, and in the end to the Persians, so that there was no hope of return: there is no doubt but that he mourned continually. For that great honour that he had amongst profane men, was not so much esteemed of him, but that he preferred that pledge of God's favour and fatherly adoption, that is to say, the land of Canaan. Doubtless he had that graven in his heart which was written before by David: Psal. 48. I had rather to be a door keeper in the courts of the Lord, then to be in the greatest wealth of the wicked. Again: I had rather to be in the house of God, then to devil in the tents of the wicked. So was Daniel taught. And Ezechiel Ezech. 14. doth not name him in vain amongst the three most holy men which have been from the beginning of the world. This was a most high commendation that he was joined with job and Noah, even when he was a young man, or at the lest in his middle age, so that he should be the third in so rare and incredible holiness. Seeing then he was such a one, there is no doubt but that he was stricken with most grievous sorrow when he did see that he was appointed to perpetual banishment, so that he had no hope of his return, that he might worship God in his temple and offer sacrifices with the residue. Yet jest he should be unthankful unto God, he would here testify that he felt God's singular favour, that whereas he was an exile and banished from his country, & was also spitefully drawn away amongst other captives, he was yet honourably entreated of the Medes & the Persians. This is the full meaning. For it is certain that Cyrus after Darius was dead (as I have said) was the successor of the whole Monarchy, & we shall see afterward that Daniel dwelled with Cyrus, who reigned almost 30. years: and so there was a long time betwixt his death & the death of Darius. Wherefore this came not to pass without the marvelous counsel of God, that the change of the kingdoms did not shake the state of Daniel, as it is often seen. For new Empires (as we know) are as it were the alteration of the world. But Daniel stood still in his degree, that the goodness of God might be evidently seen in him: and that whether soever he should go, he should carry with him some testimony of God's favour. ¶ The Prayer. Grant almighty God, seeing it hath pleased thee to testify thy power unto us by man that is wrapped in many errors: that we be not blind at this day in so great a light which is offered unto us by the son of righteousness Christ jesus: and in the mean season also that we be not ashamed to take profit of the words of a profane man which was not instructed in thy law, but only admonished by one miracle did so mightily magnify thy name. Grant therefore that we may learn by his example, not only to knowledge thee the most high God, but also the only God. And like as thou hast bound us unto thee when thou madest thy covenant with us in the blood of thy only begotten son that we should cleave unto thee by true faith, and so renounce all clouds of errors, grant that we may always behold that light unto the which thou callest us, and by the which thou leadest us, whiles that we come to the contemplation of thy glorious majesty, that we being made like unto thee, may in the end have the full fruition of that glory which we now do only behold in part and a far of. Amen. ¶ Faults escaped. In the 5. leaf of the Preface, the first page, line 9 for quite read quiet. In the 2. leaf of the book 2. page, line 8. for Belteshar, read Beltsazar, and in the next line for Abdenego, read Abednego, in some books. In the 104. leaf, first page, line 30. for a shamefastness, read that shamefastness. In the 97. leaf, first page, line 18. for grand, read grant. emblematic printer's device of John Day, featuring an old man displaying a skeleton on an ornate tomb to a younger one; from the skeleton issues a tree; in the background is a coastal town (McKerrow 128) ETSI MORS, INDIES ACCELERATE VIVET TAMEN POST FUNERA VIRTUS ❧ Imprinted at London by john Day, dwelling over Aldersgate. 1570. ¶ These books are to be sold at his shop under the gate.