THE Pride of King Nabuchadnezzar. Dan. 4. 26. 27. By Henry Smith. SIC CREDE printer's or publisher's device LONDON, Printed by Thomas Scarlet. 1591. Dan. 4. 26. 26 At the end of twelve months, he walked in the royal palace of Babel. 27 And the King spoke and said, Is not this great Babel that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty. I Have chosen this story of Nabucadnezer, wherein you may see his pride, his fall, and restitution. This Nabuchadneezer was a wicked king, and therefore God warned him by a dream, and by Daniel to amend his life, but all would not serve: he made many shows, but revolted again, therefore at the last GOD gave him over for a time, and he became like a beast until he acknowledged his power to come from God. A warning to all rulers to remember that one ruler is above which must be served of them all, or else all their buildings and treasures, and guard, will not shield them from judgement when the stroke cometh, no more than they could save Nabuchadneezer. At the end of twelve months (saith Daniel) this king walked in his royal palace. 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 departed from him for his pride: yet this respite was granted him, for twelve months, like the forty days which were granted to the Ninivites: jonas. 3 4. 5 To try what he would do upon his warning, & whether he would repent as the Ninivites did, therefore the holy Ghost showeth how the time ran, and how he lived after. As if he should say, if he would return yet, and be warned by the dreams, & by the Prophet which I sent him, I will stay my hand, and his kingdom shall not departed from him: but here he shows that he forgot his dream like a dream, and was more desirous to know▪ what it meant, than to be warned by it the twelve months ran month after month. Now his dreams are gone, he thinketh that all his ended, yet Nabuchadneezer is all one, therefore he getteth him up into his palace amidst 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, when he should have repent, as Daniel willed him, and ripped up his sins, and bewailed his life, and poured forth tears, and prevented his judgement with prayer upon his knees, than was he stalking in his galleries, and thinking what sin should be next, to fill up the number of his rebellions, that GOD might not spare him when he judged. So the wicked will not suffer the prophecies of God against them to be vain, but they will put God in mind of their punishments and sin, till the punishment come to fulfil the threatenings due unto them. Some think that Nabuchadneezer walked upon the roof of his palace, from whence he might see all parts of the City round about him. Math. 4. 8. Like the mountain whither the Tempter lead Christ, to show him the beauty of the world. This Daniel would signify, that the King lived in ease as he lived before, and pleased himself in vanity still, Math. 3. 10 for all his warning, and turned his time of repentance to sin. 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, and if God speak but once to us, to lay it up in our hearts for ever: not look to be spoken to again, because God is not bound to warn us at all. One would have thought that Nabuchadneezer would have remembered his warning while he lived, which had such a strange and fearful dream, and after an other dream to confirm it, and after such a Prophet to expound it, and the exposition of it threatening such a downfall unto himself. One would have thought he could not have forgotten it though he had lived until this day. But like a wonder, which lasteth but nine days: so is the repentance of them that are accustomed to sin. When sin is rooted, it sticks hard, and who shall weed it? Though God should send us dreams, though he should show us visions, though he should raise up Prophets, Daniel himself cannot make this black Moor white, which hath been ever black. We may see this in ourselves, for what need we to hear so often of repentance, more than of anything else: 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: but we are so incorporate and enured with sin, that a thousand Sermons will not serve: so custom hath made sin stronger in many than the word of God. Well remember, or consider, or apply it how he will, after twelve months God will come, and take account of his dreams, and of his Prophet which he sent to see what Nabuchadneezer hath profited by them. Although lied have leaden feet, which are long a● coming, yet he hath iron hands, which, when he cometh will strike home. Now God comes and finds Nabuchadneezer upon his Towers, when he should have cast himself down to the ground, & thought upon his dreams, and Daniel, to humble his pride. He was parched upon his roof, and there he gins to crow of his wealth: Is not this great Babel, that I have built for the house of my kingdom by the might of my power, and for the honour of my majesty? See how the man standeth in admiration of his vanity, like an usurer which doteth of his money as though he had deserved immortal fame for spending his money vainly, to lay one stone upon another. 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, 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, & our tributes in these stone walls? But Nabuchadneezer thinketh that every man will praise him for his folly. Therefore as a woman when she is pricked up in her bravery, thinketh that all do admire her, and hath as goodly opinion of herself, as the Peacock hath of his feathers, and frameth all her tricks, and speeches, and gestures accordingly: So when Nabuchadneezer sat in his palace, and saw such shears about him, now, saith pride, thou must frame thy looks, and gestures, and speeches accordingly, or else the King's palace will be braver than the King himself. So he beginneth to exalt his mind higher than his palace, and to look & speak stouter than he did before: 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, but as a fool, admires himself in a glass: so he, when he was alone, and no body with him, yet he strouted alone, and bragged by himself, to think what a jolly fellow he was. Now men begin to talk of his buildings. By this we may see how wealth and honours change manners, and how a gay coat, or a wrought handkerchief, or a gold ring can brave a man's mind, and make him look and speak after another fashion than he did. It is a wonder to see what power these petty vain toys have over the mind, to alter and change a man suddenly, when he thinks better of himself that day he wears them, than any day else. Is not this great Babel, etc. Before the holy Ghost layeth Nabuchadneezers words, mark how he cometh unto them. The King spoke & said: was not one enough, but he must say, spoke & said? This doubling of the words showeth, that he spoke with a premeditated pride from his heart root, which should out whether it were sin or no, come what will come. For the holy Ghost doth bring in other speeches with He said, and no more: but here he saith, He spoke & said, as though he spoke twice, not as he spoke at other times, 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. 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. Did I add for the honour of my majesty? Let it go for the honour of my majesty. Thus he spoke and said, as though he would be constant in his pride, although he were constant in nothing else. Is not this great Babel, which I have built for the house of the kingdom by the might of my power, for the honour of my majesty? Three things I note in this saying. First, what a glorious opinion Nabuchadneezer had of his vain buildings, out of these words, Is not this great Babel? 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. The third is, that in all his work he sought nothing but vain glory out of these words, for the honour of my majesty. These three sins Nabuchadnezzer doth bewray in one brag: and in all these three we are so like him, that the beasts were not so like him, when he became like a beast. First we have not so wonderful an opinion of God, or of his word, or of heaven, as we have of our own acts, although we never be able to do half that Nabuchadnezzer did then, yet this is our manner, to attribute all to ourselves, whatsoever it be, riches, or honours, or health, or knowledge, as if all came by labour, or policy, or art, or nature: if we cannot draw it to one of these, than we think it fortune, though we understand not what fortune is: for if we did count ourselves beholding unto God for them, we would find some time to be thankful to him. Lastly, when we overviewe these matters, this is our solace and comfort, to think with ourselves, these are the things that make us famous and spoken of, and pointed at, and there we end, as though it were enough to be pointed at. Is not this great Babel? That which one loveth seemeth great and precious above all which he loveth not, although they are better than it: so do these buildings seem unto Nabuchadnezzer. One would think, that a house, though it were a fair house, were not a matter for a King to be proud of: stone walls are not so precious, that he should repose all his honour upon lime & mortar. But this is a just thing with God, that vain men should have vain prosperity, and vain comfort, and vain glory, that they may deceive them when they trust to it. Therefore as the faithful soul looketh upon the word, or up to heaven, and saith to itself, is not this my joy, is not this mine inheritance: so the carnal man, when he looketh upon his buildings, or his money, saith unto himself, is not this my joy, is not this my life: 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, until at last he mindeth nothing else. This was the first dotage of Nabuchadnezzer. The second was, which I have built by the might of my power. What a vant was this to say, that he built Babel, when all histories record, that it was built by Semiramis before Nabuchadnezzer was. Wherefore doth he boast of that which an other did? The answer is easy: why do other so now? We see that every man doth labour to obscure the fame of others, that they may shine alone, and bear the names, especially in buildings. If they do but add or alter any thing in their schools or hospitals, or colleges, they look strait to be counted the founders of them. And thus the first founders of many ancient places are forgotten: so it is like that Nabuchadnezzer did add or alter some thing in this City, and therefore he took all to himself. But if Semiramis, or any other had not built it but Nabuchadnezzer 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 build Babel, no more than Nemrod could finish Babel: Psal. 127. 1. but unless the Lord build the house, the builders build in vain. Therefore when he saith, By the might of my power, he should have said, by the might of God's power. But by this you may plainly discern how hard and difficult a thing it is for him to hit upon a right word, or a good work which hath not a good thought to bring it forth. Therefore make the root sweet, Mat. 12. 33 or the fruit will be sour, counterfeit as cunningly as he can. Lastly, where he putteth in for the honour of my majesty: he showeth that he was of Absalon's honour, though he had deserved shame, yet he would have fame: because he had no children to keep his name in remembrance, 2. Sam. 18. 18. therefore he erected a pillar, which he called Absalon's place: so stately houses in England, bear the names of the Lords that own them, for the same vanity. Here Absalon thought to be buried, 2. Sam. 18▪ 17. as Nabuchadneezer thought to dwell in his palace, but he was cast into a pit, as Nabuchadnezzer was turned into the wilderness: Esay. 22. 16▪ 18 so Shebna made his sepulchre in one country, & was buried in another. For why should pride have the reward of humility. Honour (saith Solomon) goeth before humility, Prou. 18▪ 12 that is, honour is the reward of humility: and yet Nabuchadnezzer would be honoured for his pride. What hath he done, or Sheba, or Absalon, 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, for because he lived always like a beast, therefore God punished him like a beast. And doth he deserve now to be spoken of in all ages, for heaping stones together? Hereby we may see a small matter maketh great men proud, and they would be praised for every thing they do. But look how God overthwarteth them: for in that wherein they look to make their greatest glory, they shame themselves the most of all: and that which they practise to exalt them, doth disgrace and overthrow them, getteth them hatred of such, which otherwise would not meddle with them: sin so deceiveth them, like the blind Ammorites, that they take a clean contrary way unto their desires, as we mae see in the second chapter of the book of Genesis, they which built Babel, said, Gen. 11. 4. that they would build it to get unto themselves a name: but they get to themselves shame: for they could not finish it, when they had begun it, but were confounded in such a wonderful sort, to their seeming, that they knew not what they did: so suddenly likewise they understood not a word that one another spoke. So when Nabuchadnezzer came unto himself again, he showeth, that when he sought his own honour and glory, honour and glory both departed from him, and he was made like a beast: but when he sought the honour and glory of GOD, his honour came again, and he was made a king. This would pull away many toys from women's backs, if they did well weigh and consider with themselves, how God makes them ridiculous by that, which they do wear to make themselves amiable. If they did think that the superfluity 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, as Eve was of her nakedness. Would they wear such guards like a peddlers shop upon their backs, but to please. See now how GOD doth mock them: for they are not liked, but disliked, and worse thought of for it, than they that go in Russet, and seek no praise at all. They think, am I not brave: others think, is she not proud: they think, am I not sweet: others think, is she not light: yet they dream that every one praiseth them: as Nabuchadnezzer thought that every one would honour him for his palace. If their gorgeous buildings and bravery condemn them before men, how will it condemn them before God? Therefore when Nabuchadnezzar saith, for the honour of his majesty, he should have said for the honour of God's majesty, and then this had been recorded for his honour indeed, and his house had been the house of God, for as we should speak, and study, and labour to God's glory, so we should build also to God's glory, that our houses may be like Temples, as Obadias was: but few seek glory that way, they had rather pull down then build in such sort. Thus you have heard what Nabuchadnezzer spoke, as though GOD would destroy the thoughts and pride of such builders. These are the thoughts and meditations of princes and nobles, when they behold their buildings, and open their coffers, and look upon their train swinging after them, they think as Nabuchadnezzer 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 maketh me reverenced in the streets? Is not this the house that shall keep my name, and cause me to be remembered, and make them that are children now to speak of me hereafter, when they shall go by and look up, and see these antikes and knacks over their heads, they will say, Oh he that built this was a great man, he did bear a great sway in Court and Country, who but he while he lived: although though this King be dead and buried, yet his pride escaped and came to us. Nabuchadnezzer hath children yet alive, which build as high as he, go as brave as he, spend as vainly as he, and are as proud and insolent as he, although they be not Kings nor Dukes, nor Knights, nor yet good Squires. Look upon their palaces, and then consider with thyself, and think whether they be of nabuchadnezzer's brood, Is not this great Babel? and is not Nabuchadnezzer Lord of it? Oh if they might live to walk in their galleries still, they would never desire any other heaven. But Nabuchadnezzer hath showed the way before them, and they must all dance after him, though they were as mighty, though they were mightier than he, death will not take his kingdom for a ransom. Now what is Babel and what is Nabuchadnezzer the king thereof. Now Babel is destroyed, and the king which built it is laid in dust: had it not been better to have built an house in heaven, which might have received him when he was dead. The name of these palaces may well be Babel, that is, confusion, because they prophesy confusion to them which build, them: for their foundation is pride, their walls extortion, their roof ambition, and all the stuff within them is usury, bribery, cruelty. Now if this be the best which Nabuchadnezzer hath to vaunt of, what is the worst which he may be ashamed of? When I see how earnest he was about his dream, and how lose he sat after in his palace. Me thinks I see the image of the world in one man: how lively doth Nabuchadnezzer resemble the dreamers of our time? such inquiry, such diligence to know Gods will, that a man would have sworn, 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, and reform his realm, and become such a king as was never in this land before. But behold no sooner resolved of his dream, but he was ready to be warned again, and was not so attentive to the Prophet as he was to his dream, though he cared for neither, for when he understood that his dream went about to change the course of his life, 2. Kin 5. 11. he went away like Naaman in a chafe, and cared no more for his dream after. Before the dream came, all would have said that such a dream would have humbled his heart for ever. Before the Prophet came, all would have said, that such a Prophet would have converted them with a word, but Nabuchadnezzer is Nabuchadnezzer, & if any other dream come more fearful than this, yet Nabuchadnezzer will be Nabuchadnezzer, and love his palace better than paradise: so we think if God would send a famine upon this land, that would make us fear 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: but God hath sent an Earthquake upon this land, and yet we do not fear 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. 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: therefore what will make us fear him? There be many that dream upon Religion, as Nabuchadnezzer dreamt upon his dream. But he desired only to know what it meant: so do they desire only to know. Mar. 10. 17. Master what shall I do to come to heaven, saith the young man to Christ: he would feign know the way to heaven, but when Christ showed him the way he would not take it: so they that go from preacher to preacher, as Nabuchadnezer sent from one wise man to another, to be resolved in points of Religion, have such a scruting, such attention, such heat, as though they would run beyond the teachers, that a man would think they would do any thing, as the jews seemed to Moses, Deut. 5. 27. and the young man unto Christ: Exod. 20. 19 & 19 3. but when they have heard what they can, they do like Nabuchadnezzer, as they did before. Now they say it was but a dream, because the meaning doth not answer to his will: 1. King. 2. 2 So Achab inquired of the prophet, to see what he would say, but it appeareth that he never meant to follow him, unless he would answer as he would have him. When it cometh to the act, which is every man's trial: than ye shall see, who are like Nabuchadnezzer, which affect only to know: and who are like Zacheus, Luk. 19▪ 8. that is, which practise as they know. For as the truth is revealed, so it must be witnessed, or else the fall of Nabuchadnezzer showeth what will fall upon it: because he would not do as the dream warned him, and as the Prophet counseled him, therefore GOD forsook him, and his kingdom departed from him, and he was thrust out of his palace, and turned like an ox into the wilderness, where he lived in all points like a beast, until the time of seven years were ended. A warning unto all to take heed of the world: for it is the gentle warner, the next is rougher, the third and the fourth harder than it: like the nine plagues of Egypt, which did exceed one an other. Who can weigh the wrath of God, Exod. 8. or the grievousness of sin? Some would think that Nabuchadnezzer might have spoken all this, without such offence: for he did but say that it was a fair house, & that he builded and erected it for his honour. Many under Prince's delight in worse vanities than building, and speak vainer oftener in a week. Therefore when you see how it displeaseth God to vaunt of these earthly things, or to impute any thing unto ourselves, think what shall be the doom of greater sins. If Nabuchadnezzer became like a beast, and lodged in the wilderness for his pride, they which bear pride, and covetousness, and lust, and wrath, and malice, and all the legion of sins in one breast, shall lodge in hell, and become like Devils, because they are like beasts already. Therefore let this be in stead of daniel's warning. If God did take such account of Nabuchadnezzer for his dream, what he had profited by it, what account will he take of us, what profit we have made of nabuchadnezzer's fall & punishment. Thus have you heard what the voice spoke from earth: now you should hear what the voice spoke from heaven, but the time will not permit, therefore here I end. FINIS.