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Dan. 4. 26. 26 At the ende of twelue moneths, hee walked in the royal pallace of Babel.
Dan. 4. 26. 26 At the end of twelue months, he walked in the royal palace of Babel.
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27 And the King spake and said, Is not this great Babel that I haue built for the house of the kingdome, by the might of my power,
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,
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and for the honour of my maiestie. I Haue chosen this storie of Nabucadnezer, wherin you may see his pride, his fal, and restitution.
and for the honour of my majesty. I Have chosen this story of Nebuchadnezzar, wherein you may see his pride, his fall, and restitution.
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This Nabuchadneezer was a wicked king, and therefore God warned him by a dreame, and by Daniel to amende his life, but all would not serue:
This Nebuchadnezzar was a wicked King, and Therefore God warned him by a dream, and by daniel to amend his life, but all would not serve:
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he made many shewes, but reuolted againe, therefore at the last GOD gaue him ouer for a time,
he made many shows, but revolted again, Therefore At the last GOD gave him over for a time,
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and hee became like a beast vntill hee acknowledged his power to come from God.
and he became like a beast until he acknowledged his power to come from God.
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A warning to all rulers to remember that one ruler is aboue which must bee serued of them all,
A warning to all Rulers to Remember that one ruler is above which must be served of them all,
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or else all their buildings and treasures, and gard, will not shield them from iudgment when the stroke commeth, no more than they could saue Nabuchadneezer.
or Else all their buildings and treasures, and guard, will not shield them from judgement when the stroke comes, no more than they could save Nebuchadnezzar.
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At the end of •welue moneths (saith Daniel) this king walked in his royall pallace. At the end of •welue months (Says daniel) this King walked in his royal palace.
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The Prophet shewes that he had deserued this punishment before, and that his dreame which he had did tell him how that his kingdom should depart from him for his pride:
The Prophet shows that he had deserved this punishment before, and that his dream which he had did tell him how that his Kingdom should depart from him for his pride:
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yet this respite was granted him, for twelue moneths, like the fortie daies which were granted to the Niniuites:
yet this respite was granted him, for twelue months, like the fortie days which were granted to the Niniuites:
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To try what he would do vpon his warning, & whether hee would repent as the Niniuites did, To try what he would do upon his warning, & whither he would Repent as the Niniuites did,
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therefore the holy Ghost sheweth how the time ran, and how hee liued after.
Therefore the holy Ghost shows how the time ran, and how he lived After.
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As if hee should saie, if he wold returne yet, and be warned by the dreams,
As if he should say, if he would return yet, and be warned by the dreams,
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& by the Prophet which I sent him, I will staie my hand, and his kingdome shall not depart from him:
& by the Prophet which I sent him, I will stay my hand, and his Kingdom shall not depart from him:
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but here he shewes that hee forgot his dreame like a dreame, and was more desirous to knowe ▪ what it meant,
but Here he shows that he forgotten his dream like a dream, and was more desirous to know ▪ what it meant,
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than to be warned by it the twelue moneths ranne moneth after moneth.
than to be warned by it the twelue months ran Monn After Monn.
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Now his dreames are gone, he thinketh that all his ended, yet Nabuchadneezer is all one, therefore hee getteth him vp into his pallace amidst his delightes, to beake himself as it were in the Sun of all his pleasures, where in deede he hastned God to take al his pleasures from him,
Now his dreams Are gone, he Thinketh that all his ended, yet Nebuchadnezzar is all one, Therefore he gets him up into his palace amid his delights, to beak himself as it were in the Sun of all his pleasures, where in deed he hastened God to take all his pleasures from him,
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when hee shoulde haue repented, as Daniel willed him, and ripped vp his sinnes, and bewailed his life,
when he should have repented, as daniel willed him, and ripped up his Sins, and bewailed his life,
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and poured forth teares, and preuented his iudgement with praier vppon his knees, then was hee stalking in his galleries,
and poured forth tears, and prevented his judgement with prayer upon his knees, then was he stalking in his galleries,
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and thinking what sinne should be next, to fill vp the number of his rebellions, that GOD might not spare him when hee iudged.
and thinking what sin should be next, to fill up the number of his rebellions, that GOD might not spare him when he judged.
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So the wicked will not suffer the prophesies of God against them to be vaine,
So the wicked will not suffer the prophecies of God against them to be vain,
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but they will put God in mind of their punishments and sinne, till the punishment come to fulfill the threatninges due vnto them.
but they will put God in mind of their punishments and sin, till the punishment come to fulfil the threatenings due unto them.
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Some thinke that Nabuchadneezer walked vpon the roofe of his pallace, from whence he might see all parts of the Cittie round about him.
some think that Nebuchadnezzar walked upon the roof of his palace, from whence he might see all parts of the city round about him.
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Like the mountaine whither the Tempter lead Christ, to shew him the beautie of the world. Like the mountain whither the Tempter led christ, to show him the beauty of the world.
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This Daniel would signifie, that the King liued in ease as hee liued before, and pleased himselfe in vanitie still, for all his warning,
This daniel would signify, that the King lived in ease as he lived before, and pleased himself in vanity still, for all his warning,
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and turned his time of repentance to sinne.
and turned his time of Repentance to sin.
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Therefore the Lorde would defer no longer, but cut him down like the barren figge tree, to teach vs to take mercy while it is offered, to repent while we haue time,
Therefore the Lord would defer no longer, but Cut him down like the barren fig tree, to teach us to take mercy while it is offered, to Repent while we have time,
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and if God speake but once to vs, to lay it vp in our harts for euer:
and if God speak but once to us, to lay it up in our hearts for ever:
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not look to bee spoken to againe, because God is not bound to warne vs at all.
not look to be spoken to again, Because God is not bound to warn us At all.
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One would haue thought that Nabuchadneezer would haue remembred his warning while he liued, which had such a straunge and fearefull dreame,
One would have Thought that Nebuchadnezzar would have remembered his warning while he lived, which had such a strange and fearful dream,
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and after an other dreame to confirme it, and after such a Prophet to expound it,
and After an other dream to confirm it, and After such a Prophet to expound it,
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and the exposition of it threatening such a downe-fall vnto himselfe.
and the exposition of it threatening such a downfall unto himself.
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One would haue thought he could not haue forgotten it thogh he had liued vntil this day.
One would have Thought he could not have forgotten it though he had lived until this day.
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But like a wonder, which lasteth but nine daies: so is the repentance of them that are accustomed to sin.
But like a wonder, which lasteth but nine days: so is the Repentance of them that Are accustomed to since.
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When sinne is rooted, it stickes harde, and who shall weed it? Though God should send vs dreams,
When sin is rooted, it sticks harden, and who shall weed it? Though God should send us dreams,
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though he should shew vs visions, though he should raise vp Prophets, Daniell himselfe cannot make this blacke Moore white, which hath beene euer blacke.
though he should show us visions, though he should raise up prophets, Daniell himself cannot make this black More white, which hath been ever black.
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We may see this in our selues, for what neede we to heare so often of repentāce, more than of anything els:
We may see this in our selves, for what need we to hear so often of Repentance, more than of anything Else:
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but it is such a thing that we can not frame ourselues to. If we bee warned of any thing but of sinne, one warning will serue:
but it is such a thing that we can not frame ourselves to. If we be warned of any thing but of sin, one warning will serve:
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but we are so incorporate and inured with sinne, that a thousand Sermons wil not serue:
but we Are so incorporate and inured with sin, that a thousand Sermons will not serve:
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so custome hath made sinne stronger in manie than the worde of God.
so custom hath made sin Stronger in many than the word of God.
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Well remember, or consider, or applie it how he will, after twelue moneths God will come,
Well Remember, or Consider, or apply it how he will, After twelue months God will come,
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and take account of his dreames, and of his Prophet which hee sent to see what Nabuchadneezer hath profited by them.
and take account of his dreams, and of his Prophet which he sent to see what Nebuchadnezzar hath profited by them.
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Although lied haue leaden feete, which are long a• comming, yet he hath iron handes, which,
Although lied have leaden feet, which Are long a• coming, yet he hath iron hands, which,
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when he commeth will strike home.
when he comes will strike home.
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Now God comes and findes Nabuchadneezer vpon his Towers, when he should haue cast himself downe to the ground,
Now God comes and finds Nebuchadnezzar upon his Towers, when he should have cast himself down to the ground,
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& thought vpon his dreames, and Daniel, to humble his pride. Hee was pearched vpon his roofe, and there he begins to crowe of his wealth:
& Thought upon his dreams, and daniel, to humble his pride. He was parched upon his roof, and there he begins to crow of his wealth:
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Is not this great Babel, that I haue built for the house of my kingdome by the might of my power, Is not this great Babel, that I have built for the house of my Kingdom by the might of my power,
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and for the honour of my maiesty? See how the man standeth in admiration of his vanity,and for the honour of my majesty? See how the man Stands in admiration of his vanity,
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like an vsurer which doteth of his money as though hee had deserued immortall fame for spending his money vainely, to lay one stone vpon another.
like an usurer which dotes of his money as though he had deserved immortal fame for spending his money vainly, to lay one stone upon Another.
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Is not this great Babel, &c. hee should haue saide: Is not this Nabuchadneezers follie, which he hath built for a mocke to his name,Is not this great Babel, etc. he should have said: Is not this Nabuchadneezers folly, which he hath built for a mock to his name,
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and an impeachment to his wisdome, for men to say when they passe by, looke how our King hath bestowed his reuenewes, here lie our subsidies,
and an impeachment to his Wisdom, for men to say when they pass by, look how our King hath bestowed his revenues, Here lie our subsidies,
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& our tributes in these stone walles? But Nabuchadneezer thinketh that euerie man will prayse him for his follie.
& our Tributes in these stone walls? But Nebuchadnezzar Thinketh that every man will praise him for his folly.
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Therefore as a woman when shee is prickt vp in her brauery, thinketh that all doe admire her,
Therefore as a woman when she is pricked up in her bravery, Thinketh that all do admire her,
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and hath as goodlie opinion of hir selfe, as the Pecocke hath of his feathers, and frameth al her trickes, and speeches, and gestures accordingly:
and hath as goodly opinion of his self, as the Peacock hath of his Feathers, and frameth all her tricks, and Speeches, and gestures accordingly:
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So when Nabuchadneezer sate in his pallace, and saw such sheeres about him, now, saith pride, thou must frame thy lookes,
So when Nebuchadnezzar sat in his palace, and saw such Sheers about him, now, Says pride, thou must frame thy looks,
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and gestures, and speeches accordingly, or else the Kings pallace will bee brauer than the King himself.
and gestures, and Speeches accordingly, or Else the Kings palace will be braver than the King himself.
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So hee beginneth to exalt his minde higher than his pallace, and to looke & speake stouter then he did before:
So he begins to exalt his mind higher than his palace, and to look & speak stouter then he did before:
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the temptation was no sooner in his heart, but it was in his mouth, and he pleased himselfe therein so well, that he could not refraine, beeing alone,
the temptation was no sooner in his heart, but it was in his Mouth, and he pleased himself therein so well, that he could not refrain, being alone,
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but as a foole, admires himselfe in a glasse: so he, when hee was alone, and no bodie with him, yet he strouted alone,
but as a fool, admires himself in a glass: so he, when he was alone, and no body with him, yet he strouted alone,
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and bragged by himselfe, to thinke what a iolly fellow he was. Nowe men begin to talke of his buildings.
and bragged by himself, to think what a jolly fellow he was. Now men begin to talk of his buildings.
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By this we may see how wealth and honors chaunge manners, and howe a gay coate,
By this we may see how wealth and honours change manners, and how a gay coat,
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(2) religious_tract (DIV1)
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or a wrought handkercher, or a golde ring can braue a mans minde, and make him looke and speake after another fashion than he did.
or a wrought handkerchief, or a gold ring can brave a men mind, and make him look and speak After Another fashion than he did.
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(2) religious_tract (DIV1)
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It is a wonder to see what power these pettie vaine toyes haue ouer the minde, to alter and change a man sodainely,
It is a wonder to see what power these Petty vain toys have over the mind, to altar and change a man suddenly,
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(2) religious_tract (DIV1)
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when hee thinkes better of himselfe that day hee weares them, than any day else.
when he thinks better of himself that day he wears them, than any day Else.
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(2) religious_tract (DIV1)
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Is not this great Babel, &c. Before the holy Ghost layeth Nabuchadneezers words, marke how he commeth vnto them. The King spake & said: Is not this great Babel, etc. Before the holy Ghost Layeth Nabuchadneezers words, mark how he comes unto them. The King spoke & said:
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(2) religious_tract (DIV1)
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was not one enough, but hee must say, spake & saide? This doubling of the words sheweth, that he spake with a premeditated pride from his heart root, which should out whether it were sinne or no, come what will come.
was not one enough, but he must say, spoke & said? This doubling of the words shows, that he spoke with a premeditated pride from his heart root, which should out whither it were sin or no, come what will come.
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(2) religious_tract (DIV1)
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For the holie Ghost doth bring in other speeches with He said, and no more:
For the holy Ghost does bring in other Speeches with He said, and no more:
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(2) religious_tract (DIV1)
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but heere hee saith, He spake & saide, as though hee spake twise, not as hee spake at other times,
but Here he Says, He spoke & said, as though he spoke twice, not as he spoke At other times,
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(2) religious_tract (DIV1)
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but like a man at defiance, which could not recall anie worde that he saide, but if hee could say more, he would say it to anger him.
but like a man At defiance, which could not Recall any word that he said, but if he could say more, he would say it to anger him.
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(2) religious_tract (DIV1)
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Did I cal it great Babel? I may call it great Babel. Did I saie that I built it? I will say that I built it.
Did I call it great Babel? I may call it great Babel. Did I say that I built it? I will say that I built it.
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Did I adde for the honor of my maiestie? Let it goe for the honor of my maiestie.
Did I add for the honour of my majesty? Let it go for the honour of my majesty.
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Thus he spake and said, as though he would bee constant in his pride, although he were constant in nothing else.
Thus he spoke and said, as though he would be constant in his pride, although he were constant in nothing Else.
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Is not this great Babel, which I haue built for the house of the kingdome by the might of my power,
Is not this great Babel, which I have built for the house of the Kingdom by the might of my power,
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for the honor of my maiestie? Three thinges I note in this saying.
for the honour of my majesty? Three things I note in this saying.
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(2) religious_tract (DIV1)
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First, what a glorious opinion Nabuchadneezer had of his vaine buildings, out of these wordes, Is not this great Babel?
First, what a glorious opinion Nebuchadnezzar had of his vain buildings, out of these words, Is not this great Babel?
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(2) religious_tract (DIV1)
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The second, that hee tearmeth himselfe the founder of it, as if hee had done all without an helpe, in these wordes, which I haue built by the might of my power.
The second, that he termeth himself the founder of it, as if he had done all without an help, in these words, which I have built by the might of my power.
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The third is, that in al his worke he sought nothing but vaine glorie out of these words, for the honour of my maiestie.
The third is, that in all his work he sought nothing but vain glory out of these words, for the honour of my majesty.
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(2) religious_tract (DIV1)
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These three sinnes Nabuchadnezzer doth bewray in one bragge:
These three Sins Nebuchadnezzar does bewray in one brag:
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(2) religious_tract (DIV1)
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and in all these three wee are so like him, that the beastes were not so like him,
and in all these three we Are so like him, that the beasts were not so like him,
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(2) religious_tract (DIV1)
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when hee became like a beast.
when he became like a beast.
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(2) religious_tract (DIV1)
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First wee haue not so wonderfull an opinion of God, or of his word, or of heauen,
First we have not so wonderful an opinion of God, or of his word, or of heaven,
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(2) religious_tract (DIV1)
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as we haue of our owne actes, although wee neuer be able to doe halfe that Nabuchadnezzer did then,
as we have of our own acts, although we never be able to do half that Nebuchadnezzar did then,
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(2) religious_tract (DIV1)
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yet this is our manner, to attribute all to our selues, whatsoeuer it bee, riches,
yet this is our manner, to attribute all to our selves, whatsoever it be, riches,
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(2) religious_tract (DIV1)
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or honors, or helth, or knowledg, as if all came by labour, or pollicie, or art, or nature:
or honours, or health, or knowledge, as if all Come by labour, or policy, or art, or nature:
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(2) religious_tract (DIV1)
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if we cannot drawe it to one of these, then we thinke it fortune, though wee vnderstand not what fortune is:
if we cannot draw it to one of these, then we think it fortune, though we understand not what fortune is:
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(2) religious_tract (DIV1)
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for if wee did count our selues beholding vnto God for them, wee would finde some time to bee thankfull to him.
for if we did count our selves beholding unto God for them, we would find Some time to be thankful to him.
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(2) religious_tract (DIV1)
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Lastly, when we ouer-viewe these matters, this is our solace and comfort, to thinke with ourselues, these are the things that make vs famous and spoken of,
Lastly, when we ouer-viewe these matters, this is our solace and Comfort, to think with ourselves, these Are the things that make us famous and spoken of,
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(2) religious_tract (DIV1)
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and pointed at, and there wee ende, as though it were enough to be pointed at.
and pointed At, and there we end, as though it were enough to be pointed At.
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(2) religious_tract (DIV1)
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Is not this great Babel?Is not this great Babel?
vbz xx d j np1?
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That which one loueth seemeth great and pretious aboue all which hee loueth not, although they are better then it:
That which one loves seems great and precious above all which he loves not, although they Are better then it:
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(2) religious_tract (DIV1)
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so do these buildings seeme vnto Nabuchadnezzer. One would thinke, that a house, though it were a faire house, were not a matter for a King to be proud of:
so do these buildings seem unto Nebuchadnezzar. One would think, that a house, though it were a fair house, were not a matter for a King to be proud of:
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(2) religious_tract (DIV1)
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stone walles are not so pretious, that hee should repose all his honor vpon lime & morter.
stone walls Are not so precious, that he should repose all his honour upon lime & mortar.
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(2) religious_tract (DIV1)
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But this is a iust thing with God, that vaine men should haue vaine prosperity,
But this is a just thing with God, that vain men should have vain Prosperity,
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(2) religious_tract (DIV1)
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and vaine comfort, and vaine glorie, that they may deceiue them when they trust to it.
and vain Comfort, and vain glory, that they may deceive them when they trust to it.
cc j n1, cc j n1, cst pns32 vmb vvi pno32 c-crq pns32 vvb p-acp pn31.
(2) religious_tract (DIV1)
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Therefore as the faithfull soule looketh vpon the word, or vp to heauen, and saith to it selfe, is not this my ioy, is not this mine inheritance:
Therefore as the faithful soul looks upon the word, or up to heaven, and Says to it self, is not this my joy, is not this mine inheritance:
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(2) religious_tract (DIV1)
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so the carnall man, when hee looketh vppon his buildings, or his money, saith vnto himselfe, is not this my ioy, is not this my life:
so the carnal man, when he looks upon his buildings, or his money, Says unto himself, is not this my joy, is not this my life:
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(2) religious_tract (DIV1)
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and while hee pores and gapes to long vpon it, by little and little the loue of it growes more and more in his heart,
and while he pores and gapes to long upon it, by little and little the love of it grows more and more in his heart,
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(2) religious_tract (DIV1)
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vntill at last he mindeth nothing else. This was the first dotage of Nabuchadnezzer. The second was, which I haue built by the might of my power.
until At last he minds nothing Else. This was the First dotage of Nebuchadnezzar. The second was, which I have built by the might of my power.
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(2) religious_tract (DIV1)
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What a vant was this to say, that he built Babel, when al histories record, that it was built by Semiramis before Nabuchadnezzer was.
What a vant was this to say, that he built Babel, when all histories record, that it was built by Semiramis before Nebuchadnezzar was.
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Wherefore doth hee boast of that which an other did? The answer is easie:
Wherefore does he boast of that which an other did? The answer is easy:
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(2) religious_tract (DIV1)
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why doe other so now? Wee see that euery man doth labour to obscure the fame of others, that they may shine alone,
why do other so now? we see that every man does labour to Obscure the fame of Others, that they may shine alone,
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(2) religious_tract (DIV1)
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and beare the names, especially in buildings.
and bear the names, especially in buildings.
cc vvi dt n2, av-j p-acp n2.
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If they doe but adde or alter any thing in their schooles or hospitals, or colledges, they looke straight to bee counted the founders of them.
If they do but add or altar any thing in their Schools or hospitals, or Colleges, they look straight to be counted the founders of them.
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And thus the first founders of many auncient places are forgotten: so it is like that Nabuchadnezzer did adde or alter some thing in this Cittie,
And thus the First founders of many ancient places Are forgotten: so it is like that Nebuchadnezzar did add or altar Some thing in this city,
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(2) religious_tract (DIV1)
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and therefore he tooke all to himselfe.
and Therefore he took all to himself.
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But if Semiramis, or any other had not built it but Nabuchadnezzer had beene the founder of (as he would seeme) yet this had beene a proude and arrogant speech to say, which I haue built: for it was not hee that could build Babel, no more than Nemrod could finish Babel:
But if Semiramis, or any other had not built it but Nebuchadnezzar had been the founder of (as he would seem) yet this had been a proud and arrogant speech to say, which I have built: for it was not he that could built Babel, no more than Nimrod could finish Babel:
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(2) religious_tract (DIV1)
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but vnlesse the Lord build the house, the builders build in vaine. but unless the Lord built the house, the Builders built in vain.
cc-acp cs dt n1 vvb dt n1, dt n2 vvb p-acp j.
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Therefore when hee sayth, By the might of my power, hee should haue saide, by the might of Gods power.
Therefore when he say, By the might of my power, he should have said, by the might of God's power.
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But by this you may plainelie discerne how harde and difficult a thing it is for him to hitte vppon a right worde,
But by this you may plainly discern how harden and difficult a thing it is for him to hit upon a right word,
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(2) religious_tract (DIV1)
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or a good woorke which hath not a good thought to bring it foorth.
or a good work which hath not a good Thought to bring it forth.
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(2) religious_tract (DIV1)
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Therefore make the roote sweete, or the fruit will be sower, counterfaite as cunningly as he can.
Therefore make the root sweet, or the fruit will be sour, counterfeit as cunningly as he can.
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(2) religious_tract (DIV1)
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Lastly, where he putteth in for the honour of my maiestie:
Lastly, where he putteth in for the honour of my majesty:
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(2) religious_tract (DIV1)
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hee sheweth that he was of Absolons honor, though hee had deserued shame, yet he would haue fame:
he shows that he was of Absolom honour, though he had deserved shame, yet he would have fame:
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(2) religious_tract (DIV1)
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because hee had no children to keepe his name in remembraunce, therefore he erected a piller, which he called Absolons place:
Because he had no children to keep his name in remembrance, Therefore he erected a pillar, which he called Absolom place:
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(2) religious_tract (DIV1)
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so stately houses in England, beare the names of the Lords that owe them, for the same vanitie.
so stately houses in England, bear the names of the lords that owe them, for the same vanity.
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(2) religious_tract (DIV1)
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Here Absolon thought to be buried, as Nabuchadneezer thought to dwel in his pallace, but he was cast into a pitte,
Here Absalom Thought to be buried, as Nebuchadnezzar Thought to dwell in his palace, but he was cast into a pit,
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(2) religious_tract (DIV1)
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as Nabuchadnezzer was turned into the wildernes: so Shebna made his sepulcher in one cuntry, & was buried in another.
as Nebuchadnezzar was turned into the Wilderness: so Shebna made his sepulcher in one country, & was buried in Another.
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(2) religious_tract (DIV1)
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For why should pride haue the reward of humilitie.
For why should pride have the reward of humility.
p-acp q-crq vmd n1 vhi dt n1 pp-f n1.
(2) religious_tract (DIV1)
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Honour (saith Salomon) goeth before humilitie, that is, honour is the reward of humilitie:
Honour (Says Solomon) Goes before humility, that is, honour is the reward of humility:
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and yet Nabuchadnezzer would bee honoured for his pride.
and yet Nebuchadnezzar would be honoured for his pride.
cc av np1 vmd vbi vvn p-acp po31 n1.
(2) religious_tract (DIV1)
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What hath he done, or Sheba, or Absolon, that they should erect such monumentes, to bee praised after death, which were not worthy to bee praised in their life? Before the building of Babel, hee had done nothing worth the speaking,
What hath he done, or Sheba, or Absalom, that they should erect such monuments, to be praised After death, which were not worthy to be praised in their life? Before the building of Babel, he had done nothing worth the speaking,
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for because he liued alway like a beast, therefore God punished him like a beast.
for Because he lived always like a beast, Therefore God punished him like a beast.
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And doth he deserue nowe to bee spoken of in all ages, for heaping stones together? Hereby we may see a small matter maketh great men proud,
And does he deserve now to be spoken of in all ages, for heaping stones together? Hereby we may see a small matter makes great men proud,
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and they would be praysed for euery thing they doe. But looke how God ouerthwarteth them:
and they would be praised for every thing they do. But look how God overthwarteth them:
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for in that wherein they looke to make their greatest glorie, they shame themselues the most of all:
for in that wherein they look to make their greatest glory, they shame themselves the most of all:
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and that which they practise to exalt them, doth disgrace and ouerthrowe them, getteth them hatred of such, which otherwise would not meddle with them:
and that which they practise to exalt them, does disgrace and overthrown them, gets them hatred of such, which otherwise would not meddle with them:
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sinne so deceiueth them, like the blinde Ammorites, that they take a cleane contrarie waye vnto their desires,
sin so deceiveth them, like the blind Amorites, that they take a clean contrary Way unto their Desires,
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as wee mae see in the second chapter of the book of Genesis, they which built Babel, saide, that they would builde it to get vnto themselues a name:
as we mae see in the second chapter of the book of Genesis, they which built Babel, said, that they would build it to get unto themselves a name:
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but they get to themselues shame:
but they get to themselves shame:
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for they could not finish it, when they had begun it, but were confounded in such a wonderful sort, to their seeming, that they knewe not what they did:
for they could not finish it, when they had begun it, but were confounded in such a wondered sort, to their seeming, that they knew not what they did:
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so sodainely likewise they vnderstoode not a worde that one another spake.
so suddenly likewise they understood not a word that one Another spoke.
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So when Nabuchadnezzer came vnto himselfe againe, hee sheweth, that when hee sought his owne honor and glory, honour and glory both departed from him,
So when Nebuchadnezzar Come unto himself again, he shows, that when he sought his own honour and glory, honour and glory both departed from him,
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and hee was made like a beast:
and he was made like a beast:
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but when hee sought the honour and glorie of GOD, his honour came againe, and he was made a king.
but when he sought the honour and glory of GOD, his honour Come again, and he was made a King.
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This would pull away manie toies from womens backes, if they did well weigh and consider with themselues,
This would pull away many toys from women's backs, if they did well weigh and Consider with themselves,
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how God makes them ridiculous by that, which they do weare to make themselues amiable.
how God makes them ridiculous by that, which they do wear to make themselves amiable.
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If they did thinke that the supersluitie of apparel, which they clogge on to please the world, by the secrete iudgement of GOD, did not please but displease, they would bee as much ashamed of their attire,
If they did think that the supersluitie of apparel, which they clog on to please the world, by the secret judgement of GOD, did not please but displease, they would be as much ashamed of their attire,
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as Eue was of her nakednesse. Would they weare such gardes like a Pedlers shoppe vpon their backes, but to please.
as Eue was of her nakedness. Would they wear such guards like a Pedlars shop upon their backs, but to please.
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See nowe howe GOD doth mocke them:
See now how GOD does mock them:
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for they are not liked, but disliked, and worse thought of for it, then they that goe in Russet,
for they Are not liked, but disliked, and Worse Thought of for it, then they that go in Russet,
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and seeke no prayse at all. They thinke, am I not braue: others thinke, is she not proude:
and seek no praise At all. They think, am I not brave: Others think, is she not proud:
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they thinke, am I not sweete: others thinke, is she not light: yet they dreame that euerie one prayseth them:
they think, am I not sweet: Others think, is she not Light: yet they dream that every one Praiseth them:
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as Nabuchadnezzer thought that euerie one would honor him for his pallace.
as Nebuchadnezzar Thought that every one would honour him for his palace.
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If their gorgeous buildings and brauerie condemne them before men, how will it condemne them before God? Therefore when Nabuchadnezzar sayth, for the honor of his maiestie, he should haue said for the honour of Gods maiestie,
If their gorgeous buildings and bravery condemn them before men, how will it condemn them before God? Therefore when Nebuchadnezzar say, for the honour of his majesty, he should have said for the honour of God's majesty,
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and then this had beene recorded for his honour indeede, and his house had bene the house of God,
and then this had been recorded for his honour indeed, and his house had be the house of God,
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for as we should speake, and studie, and labour to Gods glory, so we shuld build also to Gods glorie, that our houses may be like Temples, as Obadias was:
for as we should speak, and study, and labour to God's glory, so we should built also to God's glory, that our houses may be like Temples, as Obadias was:
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but few seeke glorie that waie, they had rather pull downe then build in such sorte.
but few seek glory that Way, they had rather pull down then built in such sort.
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Thus you haue heard what Nabuchadnezzer spake, as though GOD would destroie the thoughts and pride of such builders.
Thus you have herd what Nebuchadnezzar spoke, as though GOD would destroy the thoughts and pride of such Builders.
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These are the thoughts and meditations of princes and nobles, when they beholde their buildinges,
These Are the thoughts and meditations of Princes and Nobles, when they behold their buildings,
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and open their coffers, and looke vppon their traine swinging after them, they thinke as Nabuchadnezzer thought, Is not this greate Babel? Is not this greate glorie? Are not these the treasures that shall make my children riche? Is not this the traine that maketh me reuerenced in the streetes? Is not this the house that shall keepe my name,
and open their coffers, and look upon their train swinging After them, they think as Nebuchadnezzar Thought, Is not this great Babel? Is not this great glory? are not these the treasures that shall make my children rich? Is not this the train that makes me reverenced in the streets? Is not this the house that shall keep my name,
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and cause mee to bee remembred, and make them that are children now to speake of me heereafter,
and cause me to be remembered, and make them that Are children now to speak of me hereafter,
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when they shall goe by and looke vpp, and see these antikes and knackes ouer their heades, they will saie, Oh hee that builte this was a greate man, hee did beare a greate swaie in Court and Countrie, who but hee while hee liued:
when they shall go by and look vpp, and see these antics and knacks over their Heads, they will say, O he that built this was a great man, he did bear a great sway in Court and Country, who but he while he lived:
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although though this King bee dead and buried, yet his pride escaped and came to vs. Nabuchadnezzer hath children yet aliue, which builde as highe as hee, goe as braue as hee, spende as vainely as hee,
although though this King be dead and buried, yet his pride escaped and Come to us Nebuchadnezzar hath children yet alive, which build as high as he, go as brave as he, spend as vainly as he,
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and are as proude and insolent as hee, although they be not Kings nor Dukes, nor Knightes, nor yet good Squires.
and Are as proud and insolent as he, although they be not Kings nor Dukes, nor Knights, nor yet good Squires.
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Looke vpon their pallaces, and then consider with thy selfe, and thinke whether they bee of Nabuchadnezzers broode, Is not this greate Babel? and is not Nabuchadnezzer Lorde of it? Oh if they might liue to walke in their galleries still, they would neuer desyre anye other heauen.
Look upon their palaces, and then Consider with thy self, and think whither they be of Nabuchadnezzers brood, Is not this great Babel? and is not Nebuchadnezzar Lord of it? O if they might live to walk in their galleries still, they would never desire any other heaven.
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But Nabuchadnezzer hath shewed the waie before them, and they must all daunce after him,
But Nebuchadnezzar hath showed the Way before them, and they must all dance After him,
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though they were as mighty, though they were mightier then he, death wil not take his kingdom for a ransome.
though they were as mighty, though they were Mightier then he, death will not take his Kingdom for a ransom.
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Now what is Babel and what is Nabuchadnezzer the king therof. Now Babel is destroied, and the king which built it is laid in dust:
Now what is Babel and what is Nebuchadnezzar the King thereof. Now Babel is destroyed, and the King which built it is laid in dust:
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had it not bene better to haue built an house in heauen, which might haue receiued him when he was dead.
had it not be better to have built an house in heaven, which might have received him when he was dead.
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The name of these pallaces may well bee Babel, that is, confusion, because they prophesie confusion to thē which build, them:
The name of these palaces may well be Babel, that is, confusion, Because they prophesy confusion to them which built, them:
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for their foundatiō is pride, their wals extortion, theyr roofe ambition, and all the stuffings within them is vsurie, briberie, cruelty.
for their Foundation is pride, their walls extortion, their roof ambition, and all the stuffings within them is Usury, bribery, cruelty.
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Now if this be the best which Nabuchadnezzer hath to vant of, what is the worst which he may bee ashamed of? When I see how earnest hee was about his dreame,
Now if this be the best which Nebuchadnezzar hath to vant of, what is the worst which he may be ashamed of? When I see how earnest he was about his dream,
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and how loose he sate after in his pallace. Me thinks I see the image of the worlde in one man:
and how lose he sat After in his palace. Me thinks I see the image of the world in one man:
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how liuely doth Nabuchadnezzer resemble the dreamers of our time? such inquirie, such diligence to know Gods will, that a man woulde haue sworne,
how lively does Nebuchadnezzar resemble the dreamers of our time? such inquiry, such diligence to know God's will, that a man would have sworn,
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if the king met with a prophet from heauen that can tell him the truth & instruct him from God, that his dreame warned him to amend his life, he will reclaime himselfe,
if the King met with a Prophet from heaven that can tell him the truth & instruct him from God, that his dream warned him to amend his life, he will reclaim himself,
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and reforme his realme, and become such a king as was neuer in this land before.
and reform his realm, and become such a King as was never in this land before.
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But behold no sooner resolued of his dreame, but he was readie to bee warned againe,
But behold no sooner resolved of his dream, but he was ready to be warned again,
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and was not so attentiue to the Prophet as he was to his dream, thogh hee cared for neither,
and was not so attentive to the Prophet as he was to his dream, though he cared for neither,
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for when hee vnderstoode that his dreame went about to change the course of his life, he went awaie like Naaman in a chafe,
for when he understood that his dream went about to change the course of his life, he went away like Naaman in a chafe,
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and cared no more for his dreame after.
and cared no more for his dream After.
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Before the dreame came, all would haue sayd that such a dreame woulde haue humbled his heart for euer.
Before the dream Come, all would have said that such a dream would have humbled his heart for ever.
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Before the Prophet came, all would haue said, that such a Prophet woulde haue conuerted thē with a word,
Before the Prophet Come, all would have said, that such a Prophet would have converted them with a word,
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but Nabuchadnezzer is Nabuchadnezzer, & if anie other dream come more fearefull then this, yet Nabuchadnezzer will bee Nabuchadnezzer,
but Nebuchadnezzar is Nebuchadnezzar, & if any other dream come more fearful then this, yet Nebuchadnezzar will be Nebuchadnezzar,
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and loue his pallace better than paradice:
and love his palace better than paradise:
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so we thinke if God would send a famine vpon this land, that would make vs feare him,
so we think if God would send a famine upon this land, that would make us Fear him,
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but God hath senta famine & yet we doe not feare him. If God would send an Earthquake vppon this land that would make vs feare him:
but God hath senta famine & yet we do not Fear him. If God would send an Earthquake upon this land that would make us Fear him:
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but God hath sent an Earthquake vpon this lande, and yet we doe not feare him:
but God hath sent an Earthquake upon this land, and yet we do not Fear him:
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If God would sende a pestilence vpon this lande, that would make vs feare him: but God hath sent a pestilence, and yet we do not feare him.
If God would send a pestilence upon this land, that would make us Fear him: but God hath sent a pestilence, and yet we do not Fear him.
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If God would send warre vppon this lande, that would make vs feare him: but God hath sent warre, and yet we do not feare him:
If God would send war upon this land, that would make us Fear him: but God hath sent war, and yet we do not Fear him:
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therfore what wil make vs feare him? There be manie that dreame vppon Religion, as Nabuchadnezzer dreamed vppon his dreame.
Therefore what will make us Fear him? There be many that dream upon Religion, as Nebuchadnezzar dreamed upon his dream.
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But hee desired onely to know what it meant: so doe they desire only to know.
But he desired only to know what it meant: so do they desire only to know.
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Maister what shall I doe to come to heauen, saith the yong man to Christ: Master what shall I do to come to heaven, Says the young man to christ:
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hee would faine know the way to heauen, but when Christ shewed him the way he would not take it:
he would feign know the Way to heaven, but when christ showed him the Way he would not take it:
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so they that goe from preacher to preacher, as Nabuchadnezer sent from one wise man to another, to bee resolued in pointes of Religion, haue such a scruting, such attention, such heat,
so they that go from preacher to preacher, as Nebuchadnezzar sent from one wise man to Another, to be resolved in points of Religion, have such a scruting, such attention, such heat,
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as though they would runne beyond the teachers, that a man would thinke they would doe anie thing,
as though they would run beyond the Teachers, that a man would think they would do any thing,
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as the Iewes seemed to Moses, and the young man vnto Christ:
as the Iewes seemed to Moses, and the young man unto christ:
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but when they haue heard what they can, they doe like Nabuchadnezzer, as they did before. but when they have herd what they can, they do like Nebuchadnezzar, as they did before.
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Now they say it was but a dreame, because the meaning doth not answere to his will:
Now they say it was but a dream, Because the meaning does not answer to his will:
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So Achab inquired of the prophet, to see what hee would say, but it appeareth that he neuer meant to followe him, So Ahab inquired of the Prophet, to see what he would say, but it appears that he never meant to follow him,
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vnles he would aunswere as hee would haue him. When it commeth to the acte, which is euerie mans triall:
unless he would answer as he would have him. When it comes to the act, which is every men trial:
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then ye shall see, who are like Nabuchadnezzer, which affect only to know: and who are like Zacheus, that is, which practise as they know.
then you shall see, who Are like Nebuchadnezzar, which affect only to know: and who Are like Zacchaeus, that is, which practice as they know.
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For as the truth is reuealed, so it must be witnessed, or else the fall of Nabuchadnezzer sheweth what will fall vppon it:
For as the truth is revealed, so it must be witnessed, or Else the fallen of Nebuchadnezzar shows what will fallen upon it:
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because hee would not do as the dreame warned him, and as the Prophet counselled him,
Because he would not do as the dream warned him, and as the Prophet counseled him,
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therfore GOD forsooke him, and his kingdome departed from him, and hee was thrust out of his pallace,
Therefore GOD forsook him, and his Kingdom departed from him, and he was thrust out of his palace,
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and turned like an oxe into the wildernesse, where hee liued in all pointes like a beast,
and turned like an ox into the Wilderness, where he lived in all points like a beast,
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vntill the time of seuen yeares were ended. A warning vnto all to take heede of the worlde:
until the time of seuen Years were ended. A warning unto all to take heed of the world:
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for it is the gentle warner, the next is rougher, the third and the fourth harder then it:
for it is the gentle warner, the next is rougher, the third and the fourth harder then it:
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like the nine plagues of Aegypt, which did exceed one an other.
like the nine plagues of Egypt, which did exceed one an other.
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Who can weigh the wrath of God, or the greeuousnes of sinne? Some would think that Nabuchadnezzer might haue spoken all this, without such offence:
Who can weigh the wrath of God, or the greeuousnes of sin? some would think that Nebuchadnezzar might have spoken all this, without such offence:
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for hee did but say that it was a faire house, & that hee builded and erected it for his honour.
for he did but say that it was a fair house, & that he built and erected it for his honour.
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Many vnder Princes delight in worse vanities then building, and speake vainer oftner in a weeke.
Many under Princes delight in Worse vanities then building, and speak vainer oftener in a Week.
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Therefore when you see how it displeaseth God to vant of these earthly thinges, or to impute any thing vnto our selues, thinke what shal be the doome of greater sinnes.
Therefore when you see how it displeaseth God to vant of these earthly things, or to impute any thing unto our selves, think what shall be the doom of greater Sins.
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If Nabuchadnezzer became like a beast, and lodged in the wildernes for his pride, they which beare pride,
If Nebuchadnezzar became like a beast, and lodged in the Wilderness for his pride, they which bear pride,
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and couetousnes, and lust, and wrath, and mallice, and all the legion of sins in one brest, shall lodge in hell,
and covetousness, and lust, and wrath, and malice, and all the legion of Sins in one breast, shall lodge in hell,
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and become like Deuils, because they are like beasts alreadie. Therfore let this be in stead of Daniels warning.
and become like Devils, Because they Are like beasts already. Therefore let this be in stead of Daniel's warning.
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If God did take such account of Nabuchadnezzer for his dream, what he had profited by it, what account will hee take of vs, what profite wee haue made of Nabuchadnezzers fall & punishment.
If God did take such account of Nebuchadnezzar for his dream, what he had profited by it, what account will he take of us, what profit we have made of Nabuchadnezzers fallen & punishment.
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Thus haue you heard what the voice spake from earth:
Thus have you herd what the voice spoke from earth:
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now you should heare what the voice spake from heauen, but the time will not permit, therefore heere I ende. FINIS.
now you should hear what the voice spoke from heaven, but the time will not permit, Therefore Here I end. FINIS.
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