helpe him which neither trusted in him nor craued his helpe For we know what a proud stomacke that man had I bring forth one example but if we diligently weigh what hath caused all prophane men so stoutly to fight euen in good causes we shall finde that ambition was the chiefe cause that moued them No meruayle then though God did forsake them at the very pinch because they were vnworthy to féele his helpe Thus Daniel expresseth that he was preserued safe because hee beleued in his god And the Apostle did meane this in the eleuenth chapter to the Hebrues when he sayth that some were saued or deliuered from the mouth of the Lyons by fayth Therefore he noteth the cause why Daniel was preserued and he stirreth vs vp vnto fayth But here must we learne what force is in the word of Beleuyng and what it doth conteine in it For the Prophet doth not simply say that he was preserued because that he beleued the God of Israel to be the true onely God the maker of heauen and earth but because hee committed his life vnto God because he rested wholly vppon his grace because he assured him self most certainely that he could haue none other but a happy end if he serued him Because therefore that Daniel was certainly persuaded that his life was in the hand of God and that he did not trust in him in vayne and that he did ieopard him selfe boldly without all feare for the true worship of God therfore he sayth that he beleued in God. We sée therfore that this word of Beleuing is not taken so barely as the Papistes do dreame for hereof came that fond imagination of their implicate and intricate faith and of the dead faith or faith without forme for they suppose that faith is nothing els but a confused conceiuyng of the Godhead When we conceiue then that there is a God the Papistes do counte it to be faith But the holy ghost doth teach vs farre otherwise For we must remember that saying of the Apostle that we do not beleue God aright vnlesse we be persuaded that he is the rewarded of al that séeke him Wherfore this persuasiō is included in faith that God doth not deceaue his worshippers Now we must marke the maner of seking god God therfore is sought not by any foolish arrogancy as though we could by our merites binde him vnto vs but he is sought by faith he is sought by humility he is sought by prayer Therfore when we know this that God is the rewarder of all those that seke him that we know how he must be sought this is the true faith So Daniel doubted not but the God would be his deliuerer because he was fully persuaded of that true Religion which he had learned of a child and whereunto he fully trusting called vpon God continually This was then the cause of his deliueraunce In the meane time it is certaine yet that Daniel did not beleue God as though hee had bene already instructed of the end and successe For he rather committeth his life vnto God because he was ready to dye Therfore Daniel could not know this before he was cast into the denne and deliuered vnto the Lyons whether God would deliuer him as we haue also sene before in his felowes God if he will can deliuer vs but if not we are ready to worshyp him and we will not obey thy commaundement And if Daniel had bene taught before of that which did come to passe afterward his constantnes had ben worthy of no great prayse but because hee would boldly suffer death for the true worship of his God and could deny him selfe and renounce the world this is a true and vndoubted proofe of his faith and constancy Therfore he beleued in God not that he hoped for such a miracle but because he knew that hee should be happy if he remained stedfast in the pure worship of God Euen as Paul sayth Christ is to me aduauntage both in life and death Therfore Daniel resteth wholly vppon the helpe of God and shutteth his eyes as concernyng the ende that should folow neither was he ouer carefull for his lyfe but because his minde was lifted vp to the hope of a better life therefore although hee should haue dyed an hundreth deathes yet would not he cease to beleue For our belefe extendeth it selfe beyond the boundes of this transitory and corruptible life as is well knowne to all the godly 24 And by the cōmaundement of the kyng these men which had accused Daniel were brought were cast into the denne of Lyons euē they their children and their wiues and the Lyons had the mastry of thē and brake all their bones in peeces or euer they came at the ground of the denne By this circumstance the power of God did shine forth more manifestly in sauing Daniel because they were straightway torne in péeces of the Lyons which had wickedly accused him But if any man should say that the Lyons were full or that there was some other cause why Daniel was not torne in peeces wherfore then whē he was drawē forth were the beastes straightwayes so mad that they did teare deuoure not onely one man but a great cōpany Of many nobles none escapeth safe Then are their wiues like wise cast into them and also their children but the Lyons could scarce be able to deuoure so many yet euery one of them perish both great small How then escaped Daniel We sée that God by this comparison would make manifest his power lest any man should obiect that Daniel was forsaken of the Lyons because they were now ful did not desire the pray For then they would haue bene cōtented with thrée or foure men but now they deuoure both men womē and children Hereby then it appeareth that the mouthes of the Lyons were bridled by God seing that Daniel was safe a whole night and they were killed as soone as they were cast into the denne because we sée agayne that the beastes were driuen to a sodayne rage that they did not tary till they came to the grounde but did teare them as they were fallyng The Prayer GRaunt almighty GOD seyng that we are created by thee and placed in this world and that we are also nourished by thy liberality to this end that our lyfe should be cōsecrated vnto thee graunt we beseech thee that we may be ready both to liue and to die vnto thee and that we seeke none other thyng but to maintayne the pure and sincere worship of thy name Furthermore that we may so rest vpon thyne onely helpe that we doubt nothing to breake thorow all dangers and to offer our selues to present death as oft as it shall please thee beyng comforted not onely with thy promise which is eternall but by so many experimentes which thou hast geuē of olde that we at this day should know thy power to be still of such force that
be drawen forth into the light Yet is there no more wicked pestilēce thē the feare which Herode had as though he would take away earthly dominions from the Monarches which offereth the heauenly kyngdome to euery one of the least and poorest of the people The next is that whiles one doth looke at the doynges of an other their mutuall league doth reteine them all fast bound vnder the yoke of impiety with a deadly knot For if they would earnestly apply their mynde to enquire what is truth and right yea though they would but onely open their eyes the knowledge therof were euident But because this is perceiued vsually for the most part when Christ springeth forth with his Gospell that also great styrres do aryse vnder an honest pretence they cast away the heauenly doctrine to prouide for publike tranquillity I must graunt in deede that such alterations chaunges as do engender publicke disturbance may be iudged odious but God hath great iniury offered vnles we attribute thus much to his power that he can establish the kyngdome of his sonne and assuage all tumultes that boyle forth agaynst him Although heauen and earth should rolle together the worshyp of God is farre more precious then that the least diminishing therof can be recompensed with any ransome How be it they do burden the Gospell with a false sclander which do imagine that it is the matter cause of tumultes and vproares It is true in dede that God doth therein thunder with the vehemency of his word wherby he shaketh the heauen and the earth but whiles the Prophet bryngeth in this sentence to commend the word and to bryng credit therunto that shakyng is blessed and much to be wished And assuredly vnles Gods glory be set aloft in his due place whiles all flesh be humbled and brought downe the pride of men which doth lift vp it selfe agaynst it will neuer giue place but forced and throwne downe by the strong and mighty hand of god And if so be that the earth trembled at the publishyng of the law it is no maruaile if the power and office of the Gospell appeare more glisteryng and glorious Wherfore we ought more louyngly to embrace the Gospell which whiles it rayseth the dead from the helles and openeth the heauēs to them that were vnworthy to lyue vpon the earth it sheweth a straunge power and vertue as though all the elementes dyd agree to our saluation But loe the tumultes and tempestes do spryng forth of an other fountaine because that some tymes the nobility and such as are in hygh honor in the world do not willyngly suffer the yoke of Christ sometymes the foolish multitude spitteth forth what soeuer is for saluation before they haue any taste what it is and part like porkes delite them selues in their filthynes And others as though they were enraged with infernal furies are outragious in slaughters And the deuil doth pricke forth those that he hath wholly to be his slaues with most excessiue fury and outrage to bryng all to hurly burly Hereof commeth the soundyng of the trumpets hereof come battailes and warres whiles that Heliogabalus that Prelate of Rome with hys red and bloudy route and horned beastes rageth so fiercely agaynst Christ and seketh for helpe on euery side of his filthy Clergy the which altogether although it be not fedde in like daynty sort yet doth it eate browys and collaps out of the same pot and many hungry companiōs flye vnto thē to offer their seruice A great number of the iudges which were wōt to stuffe their bellyes with Idolatrous feastes do fight for their kitchyns bellycheare but chiefly the deuill sendeth raylers out of the cloysters of Monkes and Friers and forth of the dennes of dimsicall Doctours who are like bellowes to kindle the fire I do passe ouer the priuy craftes and wicked conspiracies wherof they can be the best witnesses vnto me that are the greatest enemies to Religion I name no man it is enough to haue pointed them with the finger who are but ouer well knowne It is no maruaile though they which depend of the chaungeable state and the diuerse ishue of thynges continue doubtfull in this confused inuasion of so many beastes But they reiect the blame of their infidelity iniustly and wickedly vpon the holy Gospell of Christ Let vs graunt that all hell with the infernall furies do enter into battayle will God sit idle in the heauēs to forsake and betray his owne cause And when he shall stand vp agaynst them can the craftes of men be they neuer so subtill or yet their forces be they neuer so great let God to haue the victory The Pope they say will bryng with hym a long trayne of confederates It is a iust reward of incredulity to tremble at the sounde of the fall of the leafe And what say you vnwise and vnprouident counsaylers let Christ go that no new straungenes do trouble vs Therfore shall you perceaue shortly after this how much better it had bene to haue God mercyfull and despisyng all vayne terrours to rest vpon his protection then to prouoke hym to open warre lest they should offend and displease the euill and wicked spirites Surely when all thynges are examined to the vttermost by the Popes defenders the superstition which hetherto hath reigned is none other but an euill thyng well and cunnyngly layd vp and placed which they thinke ought not to be styrred because it semeth that it can not be touched without some losse and detriment But vnto them which desire Gods glory and which are setled in true Religion there must be a farre contrary purpose that is that they do so offer their labours vnto God that they commit all the ishues therof to his prouidence who if he had promised nothyng vnto vs peraduenture there might be some iust cause to feare and continually to doubt but seing that he hath so oft testified that hys assistance shall neuer fayle in the settyng forth of the kyngdome of his Christ it is the onely way to do well to settle our selues in this confidence Now it is your partes good brethren as farre as euery mans power and office shall lead hym to be carefull with all his harte that true Religion may recouer hys pure and perfect state I nede not to rehearse how diligently hetherto I haue endeuored my selfe to cut of all occasions of tumultes so that I haue the aungels and you all my witnesses before the hye iudge that the faulte was not in me that the kyngdome of Christ hath not had a peaceable procedyng without any hinderance and I suppose that my diligence hath somethyng profited that priuate men should not passe theyr boundes Now although God by his merueilous power hath spread the restoryng of the Church farther then I durst hope for it yet is it mete to remember what Christ commaundeth his scholers euen to possesse their soules in patience Vnto the which purpose also the vision
worshyp of God but also to offer our selues wholly vnto hym that we may be holy both in body and soule as Paul admonisheth vs And by the pronenes of this people to Idolatry we haue cause to consider our corrupt inclination how easily at the commaundement of authoritie we may bee ouerthrowen Which ought to admonish vs that we labour to know Gods word and to reteine our selues with in the boundes therof neuer to shrinke therefrom what so euer commaundement come to the contrary and though an hundreth deathes should folow it ¶ The Prayer GRaunt almighty God because we wander alwayes so miserably in our owne cogitations that if we do attēpt to worship thee at any time by our own phantasies we do nothyng els but prophane and pollute the true and pure worship of thy maiesty agayne we are so easily drawne away to wicked superstitions as may be Graūt therfore that we may remaine in the pure obedience of thy word that we neuer turne this way nor that way therefrom And furnish thou vs we besech thee with the inuincible strēgth of thy spirit that we neuer geue place to any terrors or manaces of men but that we may remaine in the reuerence of thy name to the end and how soeuer the world do rage after their deuilish errors that yet we neuer faile frō the right way but cōtinue in the right course vnto the which thou callest vs whiles our race beyng ended wee may come to that blessed rest which is layd vp for vs in the heauens through Iesus Christ our Lord. 2 Then Nebuchadnezer the king sent forth to gather together the nobles the princes and the dukes the iudges the receiuers the counsellers the officers and all the gouerners of the prouinces that they should come to the dedication of the image which Nebuchadnezer the king had set vp 3 So the nobles Princes and Dukes the Iudges the Receiuers the Counsellers the Officers and all the Gouerners of the Prouinces were assembled vnto the dedicatyng of the Image that Nebuchadnezer the kyng had set vp and they stode before the Image which Nebuchadnezer had set vp 4 Then an herald cryed aloud Be it knowne to you o people nations and langages 5 That when ye heare the sound of the cornet trumpet harpe sackebut psalteries dulcimer and all instrumentes of musicke ye fall downe and worship the golden image which Nebuchadnezer the king hath set vp 6 And who so euer falleth not downe and worshippeth shall the same houre be cast into the midest of an hote fiery fornace 7 Therefore assone as all the people heard the sound of the cornet trumpet harpe sackebut psalterie all instrumentes of musicke all the people nations and languages fell downe and worshypped the golden Image that Nebuchadnezer the kyng had set vp 8 By reason whereof at that same tyme came men of the Chaldeans and greuously accused the Iewes Although their purpose is not heare expressed that accused Sadrach Mesach and Abednego yet of the end by probable coniecture we do gather that this was done of a set purpose when the kyng set vp the golden Image For we do sée how they were obserued and marked amongest so great a multitude And as was sayd before it semeth that Nebuchadnezer dyd folow the commune policie of kyngs For though they presumptuously despise God yet do they arme them selues with Religion to establish their power and for this purpose onely do they dissemble some kynde of Religion to containe the people in obedience Whereas then the Iewes were mixed with the Chaldees and Assirians the kynges policie was to preuent all controuersies and therefore doth he set vp this Image in a famous place that it might bee a proufe and a triall whether the Iewes would ioyne them selues to the rites of the Babilonians And this place may minister some probable coniecture that the kyng was moued hereunto by his counsellers because they were not well content that straunge men of an other nation should be head officers of Babylon who yet were but as slaues for by the law of armes they were taken prisoners Wherefore seyng the Chaldees grudged at this their malice enuy moued them to geue the kyng this counsell For els how commeth it to passe that they so sodainly perceiue that the Iewes namely Sadrach Mesach and Abednego do no worship nor reuerence to the Image Surely it appeareth that they dyd as it were lye in wayt to espy what the Iewes would do and thereby may we gather that they imagined this crafty accusation at the first when as they counselled the kyng to make this Image And that with clamor and tumult they do accuse the Iewes hereby do we perceiue that their mindes were full of enuy and hatred It might be sayd that they were styrred with zele as superstitious men would haue all other bound to their madnes as also cruelty foloweth such foolish zele alwayes but here it is euident that enuy onely caryed away the Chaldees with such clamors to accuse the Iewes And it is vncertaine whether they speake of the whole nation that is to say of all the exiles generally or of these thrée onely This is probable and lykely that they dyd restrayne their accusation to these thrée For if these thrée had bene brought down they would easily haue conquered the rest For few would haue bene found so constant amongest all the people It is very lyke therfore that these outrageous cryers do assayle those whō they compted most bold constant and so labour to bryng them down from that hygh dignitie in the which they could not abide to behold them Here may it bee demaunded why they spared Daniel when it is not lyke that hee would dissemble any thyng at all when the kyng commaunded the Image to be worshypped which he had set vp It may be that they absteined frō Daniel for a tyme whom they knew to be in the kynges fauour that they dyd accuse these thrée which might more easily and with lesse labour be oppressed I suppose that this craft moued them that they dyd not name Daniel together with these thrée lest peraduenture the fauour that he was in should mitigate the kynges wrath Now foloweth the forme of their accusation O King Liue thou for euer That was their common salutation It is added afterward Thou O king for vehemency as though they should say thou of thy kyngly maiesty hast made a decree that who so euer should heare the voyce of the Trumpet Harpe Pipe and other instrumentes of musike hee should fall downe before the golden Image and who so euer refused thys should be cast into the fornace of flaming fire But here are Iewes whom thou hast set ouer the charge of the prouince of Babylon This they put to in despite to charge them with ingratitude that they being brought to so great honor by the king should despise the kinges commaundement and intice others by theyr ensample to like
loue of lyfe as the Poet sayth For wherfore do we liue but to serue to the glory of God This cause why we lyue do we lose for the loue of lyfe when we beyng ouer carefull to lyue in the world do not regarde the end of our lyfe So then doth Daniel set forth the simplicity which the children of God must nedes folow agaynst all the subtill reasons which the dissemblers inuent to couer their wickednes with some coulor Therfore we are not carefull Wherefore Because we know assuredly that the glory of God is more worth then a thousand lyues or what soeuer the sense of the flesh can minister vnto vs Then where this magnanimitie shall take place all doubtfull wranglyng shall vanish away they which are called into daunger for the testimony of the truth shal not weary them selues with vayne reasons For as I haue said their eares shal be shut vp agaynst all these alurementes of Sathan And when they do adde That God is able to saue them and if he will not yet that they are ready to dye they declare what should erect and lift vp our mindes aboue all temptations euen that our lyfe is precious vnto God and that he can deliuer vs if he will. Seyng then we haue succour enough in God let vs not thinke that there is any better way to saue our lyfe then to geue our selues wholly vnto his protection and defence and so cast vpon hym all our cares Agayne in the second member this is to be noted that if God will set forth hys glory by our death this is a lawfull sacrifice which we must offer vnto hym and that true holynes can haue no force in vs vnles our lyues be in our hands that is to say except our lyues be alwayes prepared for sacrifice The Prayer GRaunt almighty God that wheras we see the wicked to be caryed with so great rage after their fond and filthy imaginations and that they are so puffed vp with so great pride and arrogancy that we may learne true humilitie and so subiect our selues vnto thee that we may depend wholly of thy mouth and that we enterprise nothyng without thy warrant And when we haue learned what worshyp pleaseth thee that we may constantly continue in the same vnto the end and neither by any perils neither by any threatnynges or cruelty to be moued away from our stabilitie neither that we be led out of the way at any tyme but perseueryng in the obediēce of thy word thou mayest allow our endeuour and seruice and so knowledge vs for thy children that we once may be gathered into that euerlasting heritage which thou hast prepared for all the members of thy sonne Christ So be it We haue noted the constancy of Sadrach Mesach and Abednego grounded vppon these two reasons that they were surely persuaded that GOD was the keper of theyr lyfe and that they should be deliuered by his power frō present death if it were so profitable Secondly because they had determined with them selues that they would dye boldly and without feare if God would haue such a sacrifice offered vnto hym And that which Daniel speaketh of these thrée men perteineth vnto vs all Therfore may we gather hereby a generall doctrine when daunger commeth vnto vs for the testimony of the truth that we learne first to lay vp our lyfe in the hand of God secondly that we be ready to dye boldly and without feare As concernyng the first experience teacheth vs that many fayle from God and from the profession of theyr fayth because they can not stand sure in this point that God is strong enough to deliuer them It is true that this is spoken of all men that God hath a care ouer vs Agayne that our lyfe is in his hand but scarcely the hundreth man hath this firmely and certainly fastened in his hart for euery one searcheth a way and meane to saue his lyfe as though there were no power in god Therefore he at the length hath rightly profited in the word of the Lord which hath learned that his lyfe is cared for of GOD and also that hée hath helpe and defence sufficiently in him For he that is gone thus farre may safely enter into daūger an hundreth tymes for he will not doubt to folow whether soeuer God calleth For this one thyng doth deliuer hym from all feare and care that God can take hys seruauntes out of a thousand deathes as it is sayd in this Psalme In hys hand are the ishues of death For death semeth to cōsume all things but God deliuereth out of that deuouryng gulfe whom he pleaseth So this persuasion shall suffice vs to a stable and inuincible constancy But it is necessary that they which cast their whole care of their lyfe and safety vpon God haue a cleare conscience that they doubt nothyng but that they mayntaine a good cause And this is also expressed in these wordes when Sadrach Mesach and Abednego do say Behold our God whō we worshyp When they alledge the worshyp of God they testifie that they haue a sure grounde and that they do nothyng rashly that they are the worshyppers of the true God and that they labour for the defence of Religion For this is the difference betwixt the Martyrs and mad men which oft tymes are iustly punished for their madnes because they are about to peruert all thynges For we sée very many to be driuen with theyr owne rage and if such be put to death they are not to be nombred amongest Gods Martyrs For the cause maketh the Martyr as Augustine saith not the punishment Wherefore there is no small force in these wordes when these thrée men do affirme that they worshyp God for by this they do glory that they do not rashly enter into the daunger that standeth before them but for the true worshyp of God. Now come we to the second If God will not deliuer vs frō death know thou O king that we will not worshyp thy Gods. I sayd first of all that our lyfe must be committed wholly vnto God before we can be prepared constantly to vndertake any great daunger and that the desire of this earthly and and transitory lyfe ought not to hynder nor hold vs from a frée and plaine profession of the truth for the glory of God ought to be more precious vnto vs then a hundreth lyues Wherefore we can not be witnesses of God vnles we lay downe the desire of this life or at the least preferre Gods glory before it In the meane season it is to be noted that this can not be done except the hope of a better lyfe do rauish vs vnto it For where the promise of the eternall inheritaunce is not fastened in our harts we cā neuer be drawne away frō the world For naturally we couet to be and that affection can not be drawne frō vs except faith get the mastery as Paul sayth We would not be vnclothed but would be
he farre away for he was in his palace Seyng then that the kyng might haue had Daniel when he would why did he leaue Daniel out and called the other Mages so solēnly Wherefore it is playne as I haue said that he neuer gaue glory vnto God but when he was driuen therunto by great necessitie Therfore hee did neuer submit him selfe vnto the God of Israel of his owne accord willyngly and it is playne that they are but soddayne motions when soeuer he sheweth any signe of holynes When he entreateth Daniel so humbly we sée his seruile nature Like as all proude men whē they nede not the helpe of others they are so puffed vp that no man can beare their pride and insolency but when they are brought to extremitie they would rather licke the dust of a mans féete thē want the fauour that might helpe them Such was the nature of this kyng for hee would gladly haue despised Daniel as he had already counted him inferior to the Mages but when he séeth him selfe remayne in his troubles and that he could haue no remedy but by Daniel this he taketh for his last refuge and now he semeth to forget his pride and authoritie when he doth speake thus fayre vnto the holy Prophet of god But the rest shal be touched afterward ¶ The Prayer GRaunt almighty God seyng thou doest here set before our eyes a notable example whereby wee may learne that the greatnes of thy power cā not be enough commended with mans prayse and seyng that we heare that this prophane cruell and proude kyng was a publisher therof that thou hast vouchedsafe to manifest thy selfe vnto vs in thy sonne Christ Graunt we besech thee that with true humiltie of spirite we may study to glorifie thee and geue our selues wholy vnto thy seruice that wee may declare not onely with tounge and mouth but also by our workes that thou art not onely our true and very God but also our father seyng thou hast chosen vs to be thy childrē in thine onely begotten sonne whiles that we may haue the full fruition of that eternall inheritaunce which is layd vp for vs in the heauens by the same Iesus Christ our lord Amen O Beltsazar chief of the Mages because that I do know that the spirite of the holy Gods is in thee and that thou knowest all secretes declare thou my visions and the interpretation therof We sayd before that the kyng did thus humbly intreate Daniel because he was brought to an extremitie For hée did not séeke vnto him at the first but consulted with his enchanters Whom he then despised he is now compelled to worship and reuerence He calleth him Beltsazar the which name doubtles did sore wounde the hart of the Prophet For he had an other name geuen him of his parentes euen from his infancy wherby he might know that he was a Iewe and that hee had his originall of a holy and elect nation Now that his name was chaunged as we haue sayd in an other place it was done vndoubtedly by the craft of the tyraunt that he might by litle and litle forget his kinred Therefore kyng Nebuchadnezer would by chaunging his name make the holy seruaunt of God degenerate Therfore as oft 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 captiue and as he dyd know he had to do with proude and cruel people that were now conquerours Agayne in the next verse Nebuchadnezer sayth that this name was accordyng to the name of his god Wherfore seyng Daniel had his owne proper name of the iudgemēt of God which his parentes had geuē hym Nebuchadnezer would put away that holy name of his religion and calleth hym Beltsazar in honour the which name is very like to bee deriued of the name of his Idole Wherfore this was double grief to the holy Prophet that he was spotted with such a foule blot that he bare the marke of the Idole in his name But he must beare this crosse also amōgest the other scourges of god Thus did God exercise his seruaunt many wayes in the bearyng of his crosse Now that hee calleth him the chief of the enchaunters this doubtles priked the minde of this holy Prophet For he desired nothing more thē to be disceuered from the Mages who deceaued the whole world with their craftes and delusions For although they were excellēt in the knowledge of Astrologie and held some principles that were commendable yet we know that they corrupted all sciences Therfore Daniel was not willyng to be counted one of them but he could not deliuer him selfe from this infamie Thus do we sée that hys patience was tried diuerse wayes by Gods appointment Nebuchadnezer sayth farther Because J know that the spirite of the holy Gods is in thee Many do translate Angels which I mislike not For all nations dyd know that there was one hye God but they feined the Angels to be inferiour Gods. How soeuer it is here Nebuchadnezer doth bewray his ignoraunce that is to say that he had yet profited no further in the knowledge of the true God but that hee was yet wrapped in his old errours and holdeth still many Gods as hee was entangled with that superstition at the first This place may be translated in the singular nomber as as some do but so it is wrasted and the reason that moueth them is very weake For they thinke that Nebuchadnezer was truly conuerted which is proued to be false by the whole text And they that are of this opinion would excuse him of all fault But seyng it is playne the many testimonies of old ignoraunce are cōteined in this decrée of Nebuchadnezer there is no cause why we should chaūge any thing of the simplicitie of the wordes Therefore he graunteth to Daniel a diuine spirite but in the meane season he imagineth many Gods. Because sayth he the spirite of the holy Gods is in thee and no secrete is hid from thee As though he should say that Daniel was endued with a diuine spirite so that what so euer hee propounded should easily be aunswered Nebuchadnezer knew this why did he not then straight wayes call Daniel vnto him whē he was in doubt seyng Daniel was able to deliuer him from all grief Here his ingratitude is perceaued that hee consulted with hys Mages and neglected Daniel We may sée then how he alwayes laboured to runne away from God vntill that hée was drawē by force wherby it appeareth that he was not truly cōuerted For repentaunce is voluntary and they are counted to repent who returne willingly vnto God from whom they fall the which cā not be done without fayth and the loue of God. 7 Thus were the visions of myne head in my bed And beholde I saw a tree in the middes of the earth and the height thereof was great 8 A great tree and strong and the height thereof
they are more and more enraged and waxe furious That Nebuchadnezer was chastened for a space by the hand of God and afterward repented to perceiue that God beareth the whole rule in all the world this was of speciall grace He sayth that God is the ruler in the kyngdome of men because that tyrauntes will be persuaded of nothyng more hardly then that they are vnder the power of god They will confesse in one word that they reigne by his grace but in the meane seasō they suppose that they are come to their authoritie either by their power or by fortune and that they are mainteined therein either by their power their wisedome or by their riches Wherfore they shut forth as much as in them lyeth God from the gouernement of the world whiles they are puffed vp with this fonde opinion that they remaine in their state and dignitie by their own power or wisedome This was no small profite then that Nebuchadnezer began to perceiue that God is the gouernour in the kyngdome of men for the kyngs would set him in a meane state betwixt them and the people They graunt in dede that the people must be in obedience vnto God but they thinke thē selues to be exempted from the common order and they imagine after their lustes that they haue a priuiledge that they nede not to be vnder the hand gouernment of god So was this as I haue sayd no vulgare nor cōmon lesson the Nebuchadnezer learned at the last that God doth raigne in the earth For kyngs do cōmonly shut him vp in the heauēs and imagine that he doth content him with hys owne glory so that he doth not intermedle with mens matters Afterward hee addeth what kinde of gouernment God hath euen that he raiseth vp whom he pleaseth and casteth downe others God is not the gouernour then onely in this respect that he susteineth the world by his vniuersall prouidence but because no man commeth to any authoritie but at his pleasure He gyrdeth some with a gyrdle he vngyrdeth others he powreth contempt vpon Princes and maketh the mighty weake as it is written in the booke of Iob. We may not imagine then any power of God that is idle but we must ioyne it with the present acte Whether then that tyrauntes haue the gouernment or good and godly kynges altogether is gouerned by the secret counsaile of God for other wayes he could not be the kyng and gouernour of the world 30 At that same houre was this thing fulfilled vpon Nebuchadnezer and hee was driuen from men and did eat grasse as the bullockes and his body was wet with the dew of heauen till hys heares were growne like Egles fethers and hys nayles like byrdes clawes The Prophet doth conclude that which he had spoken before that is as soone as the voyce came from heauē Nebuchadnezer was cast forth of mens company It may be that they had some occasion to dryue hym forth But because the coniecture is doubtfull I had rather leaue it indifferent which the holy ghost hath not reueiled I will onely touch this briefly that when he boasted that Babylon was built by the strength of his power it might be that euē the nobles also did disdayne whiles they saw him puffed vp with so great arrogancy or it may be also that he spake after this maner when he thought that they lay in wayt for him or when he perceaued that troubles were moued agaynst him How soeuer it is God sent forth his voyce and droue forth of the company of mē the kyng Nebuchadnezer in the same moment Therfore In that houre sayth he was the word fulfilled If it had bene a long space afterward the cause might haue bene ascribed to fortune or other lower meanes but where there is such copulation of the word with the worke the iudgement is more manifest then can be darkned by mās malignitie Therfore he sayth that he was cast forth and did eate grasse so that he differred not from the oxen that his body was watered with rayne because he did lye without the house For we oftentymes are watred with rayne and there is none which can escape that necessitie in the fieldes and often tymes the trauellers do come wette to their Inne But here the Prophet doth speake of the continuall iudgement of God that he had no house to go into but did lye in the fieldes So he sayth He was watered with the dew of heauen vntill sayth hee his nailes did grow lyke byrdes clawes and his heares lyke Egles fethers This place doth more confirme that which was spoken before that seuen tymes should bee expounded of a long time because his heares would not haue so growē in seuē monethes neither would there haue bene such a deformitie and so great in this space Therfore thys chaungyng which is described of the Prophet doth sufficiētly declare that the kyng Nebuchadnezer was punished with a longer tyme Neither could he so quickly be humbled because arrogancie is vntameable euen in a meane man how much more in such a great mighty Monarche 31 And at the end of these dayes I Nebuchadnezer lift vp myne eyes vnto heauen and myne vnderstādyng was restored vnto me and I gaue thankes vnto the most high and I praysed and honored him that liueth for euer whose power is an euerlastyng power and his kingdome is from generation to generation Now the Prophet doth bryng in the kyng speakyng agayne Therfore he sayth After that tyme was passed he lift vp his eyes vnto heauen There is no doubt but he doth meane of those seuen yeares And seyng he began at the length to lift vp his eyes vnto heauen hereby it appeareth how lōg the healing of his disease that is of his pride was For euen as where there is some liuyng part corrupted and almost consumed the remedy is hard and long euen so because pride is altogether fastened in mens hartes and doth occupy euen the very marow and doth infect what soeuer is in the soule 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 worke in the kyng Nebuchadnezer that he did not forth with bring forth the effect of his grace opēly It was profitable for Nebuchadnezer to be so shamefully handled for the space of seuen yeares or such a tyme and to bee banished from the company of men but he could not so soone perceiue this vntill God had opened his eyes So then God doth often times chastise vs and calleth vs by litle and litle and also doth prepare vs to repentaunce but his grace is not straight way knowne ¶ The Prayer GRaunt almighty God seyng that although we are nothyng yet we do neuer cease to stand in our owne conceite and also are blinded by the vayne cōfidence of our selues and furthermore do vaynely boast of our vertues and powers which are nothyng that we may learne to put of
purchased wyth hys bloud Amen We beganne to declare the false accusation of Daniel wherewith he was accused vnto king Darius The nobles of the kingdome as I haue sayd came craftely vnto the king For if they had begonne wih Daniel the king might haue broken of their communication but they speake of the kinges decrées they declare what daunger may come vnlesse all the kinges proceedinges be obeyed and by this subtilty we perceaue that they obtayned their purpose For the king confirmeth that which they had spokē to wit that it was not lawfull to disanull any thing which was published in the kinges name For kinges flatter themselues in their dignity and whatsoeuer pleaseth them they will haue it to be coūted for an heauenly oracle That decree was wicked and detestable wherein Darius did forbid any thing to be asked of God yet will hee haue this to remayne stable lest his maiestie should decay amongest his subiectes In the meane season he doth not consider what may folow thereof Wherefore we are taught by this example that there is no vertue so rare in kynges as modesty and yet that no vertue is more necessary For the more authority that they haue the more it becommeth them to take héede that they folow not their owne lust and pride neither that they thinke it lawfull whatsoeuer it pleaseth them to decrée 13 Then aūswered they and sayd vnto the king this Daniel which is of the children of the captiuity of Iudah regardeth not thee O king nor the decree that thou hast sealed but maketh hys petition three tymes a day Now whē these false accusers do sée that the kyng is not at liberty to defend Daniels cause they open more plainely that which they kept close before For if they had begonne at Daniel their accusation might straight way either haue bene reproued or aunswered But after that thys sentence was gotten out of the kinges mouth that the word should stand stable that the kinges decrees according to the law of the Persians and Medes should haue theyr force whē thys is done then come they to the person himselfe Daniel say they who is one of the captiues of Iuda doth not care for thee nor for the law that thou hast made When they say that Daniel is one of the captiues of Iuda there is no doubt but that they do it in despite thereby to amplify the crime For if any of the Chaldees durst haue despised the kinges decrée hys rash boldnes could not haue bene excused But now whē Daniel who was of late a seruaunt and a captiue amongest the Chaldees dare despise the kynges commaundement who by right of armes and cōquest was Lord ouer all Chaldea that séemeth to be more intolerable It is therfore as if they should say thys felow was of late a captiue vnto thy seruauntes thou art now the Lord ouer these countreyes and the Lordes vnto whom he was subiect are now vnder thy bōdage because thou art a conqueror ouer them and sée thys captiue thys straunger thys aliant thys slaue by condition sheweth hys pride agaynst thée We sée then how they laboured to stirre vp the kynges mynde by thys circumstance when they say that he is one of the captiues Now their oration is not simple but they labour by all meanes to stirre the king and kindle his wrath against Daniel He regarded not thee O king that is to say he did not regard who thou wast so thy maiesty was despised of him Nor the decree which thou hast sealed Thys is an other amplification Therefore Daniel did neither regard thee nor thy law and wilt thou suffer thys At the length they rehearse the very fact that is that he prayeth thrise euery day Thys had bene the simple and playne declaratiō of the matter Daniel did not obey thy commaundemēt for he prayed vnto his god But as I haue sayd they amplify the crime whiles they accuse hym of pride contempt and stubberne obstinacy We sée then by what crafty fetches Daniel was oppressed by his aduersaries 14 When the kyng heard these wordes he was sore displeased wyth hymselfe and set hys hart on Daniel to deliuer hym and he laboured til the sunne went downe to deliuer him 15 Then these men assembled vnto the king and sayd vnto the king vnderstand O king that the law of the Medes and Persians is that no decree nor statute which the kyng confirmeth may be altered Daniel doth rehearse first that the king was troubled when he knew the malice of his nobles which before he knew not For he did not consider what their purpose was or what they went about Now he séeth that he is deceaued and intāgled therfore is he troubled Hereby we are taught agayne how much kinges ought to take héede of wicked counsayle because they are set about on euery side by wicked men who purpose no other thing thē eyther to get gaine by false accusations or els to oppresse sometymes their enemyes sometime those of whom they looke for some pray and sometyme to fauour wicked causes Seyng then that kings are compassed about with so many traines they must be so much the more diligent to take héede of their subtilties For in the end they know that they are deceaued whē now there is no remedy partly because they feare their owne estate partly because they haue such regard to their honor and credit and had rather offend GOD then that men should note them of any lightnes or vnconstancy Because therefore that kynges haue such regard to their honor it commeth thus to passe that they will go forward with thinges euill begonne although their owne conscience reproue them and although equitie and iustice stand neuer so cleare before their eyes yet this can not be a bridle strong enough when ambition doth cary them a contrary way and they cā not abide their name to be any whit impared before men Such an example is set forth here vnto vs in Darius For first it is sayd that he was heauy when he heard the matter and that he was carefull vnto the setting of the Sunne how he might deliuer Daniel from death He was desirous of thys in déede if his honor and estimation might haue stand safe sound and also if the nobles had bene pleased But whereas of the one side he feared daunger lest the conspiracy of the Princes might bréede some trouble and of the other side he was moued wyth a foolish shamefastnes because he could not abide the reproch of inconstancy which he feared this is the cause that he being ouercome did obey the lustes of the wicked Although then he laboured vntill the going downe of the Sunne to deliuer Daniel yet that peruerse shamefastnes which I haue spokē of and the feare of daunger preuailed For whensoeuer we do not rest vpon the helpe of God we must of necessity alwayes wauer although otherwise we be well affected and disposed Thus Pilate would haue deliuered