NOw wee are come to his Restitution. First Nabuchadnezzer was humbled, as God humbleth his ene­mies: nowe hee is humbled, as God humbleth his Children: that although hee hath more honour than hee had before, yet hee is not proud of it, as hee was, but cryeth [Page] with the Prophet, Not vnto mee Psa [...] Lord, not vnto me, but vnto thy name giue the honour. So he which sayde, not onely in heart, but almost with his mouth too, There is no God, now Ps [...] with heart and mouth honoureth none but God. His pride, and fall, Daniell declareth: when he came to his restitution, he maketh Na­buchadnezzer to speake with him­selfe, and giue thankes in his owne person, like a witnesse brought in to testifie the truth of this wonder­full storie.

When the Prophet had shewed how this king vaunted, and how he was debased for it, presently af­ter he had spoken, he calleth in as it were the king himselfe to witnesse his report, and he declareth how he was raised again, like a man, which [Page] hauing receiued grace of a Prince or great personage, is brought in before him, to giue thankes for his fauour receiued, and then hee is dismissed.

In these verses two things shew themselues at first view: Nabuchad­neezzers restitution, and his thank­fulnesse. In his restitution, first hee sheweth the time when he was re­stored in these wordes: At the end of those dayes. Then hee sheweth the manner how hee was restored, in these wordes: I Nabuchadnezzer, lift mine eies to heauen, & mine vnder­standing was restored vnto me, and my Councellors sought vnto me, & my glory was augmented more then it was. In his thankfulnesse, first hee extol­leth gods power, in setting him vp and pulling him down, and raising [Page] him againe: then he commendeth Gods trueth and iustice, which de­serueth to be praised for his iudge­ment as much as his mercie, as if he reioiced that God made him like a beast, that he may die like a man, At the end of those dayes. As the time of his pride was noted, when hee walked in his pallace, to shew how pride groweth out of building, and wealth, and apparell, & such roots, so hee noted the time of his fall, when the wordes were in his mouth, to shewe that he was puni­shed for his pride and arrogancie, that hee might know where to be­gin his conuersion, and abate his pride, and when he had taken a­way the cause, then God woulde take away the punishment: so likewise hee noteth the time of [Page] his restitution, At the ende of those dayes: That is, after seuen yeares were expired, to shewe how long the sickenesse of pride is in curing, and to shewe how euerything was fulfilled, as it was prophesied, euen vnto the point of time: for it was tolde him by Daniel, and by his dreame, that hee shoulde be like a beast seuen yeares. Therefore Na­buchadnezzer is prompt, as it were to confes the truth, & saith as the Prophet saith, At the end of those daies: That is, at the ende of seuen yeares, I was restored againe to my vnderstanding and honour, as Da­niel foretold me.

Yet an other note is set vppon this, least wee shoulde thinke, that God regarded onely the season, and thinke seuen yeares punish­ment [Page] inough for such a sinner: he saith not barely that his vnderstan­ding and honour were restored to him, when seuen yeares were en­ded, but that they were restored vnto him, when he beganne to lift vp his eyes vnto heauen, to shewe that his blessing came from aboue, and that hee which had humbled him, had restored him againe: as if hee woulde say vnto all that are cast downe with sicknesses, or po­uertie, or infamie, or any trouble in body orminde: hee which hath humbled you, will raise you, as he hath done me, but you must looke vp to heauen, & lift vp your hearts vnto him, and then your vnder­standing, and comfort, and peace, and health, and wealth, and liber­tie, and good name and all, shall re­turne [Page] vnto you againe, like Iobes [...]ob. 42. sheepe, and cammels, and oxen, in greater number thē he had before, as all the blessings of God returned to Nabuchadnezzer, when he look­ed vp to heauen: lo they shall come backe like a riuer vpon you, when your eies can go by these vanities, and looke vpon him which look­eth vpō you, or els seuen and seuen yeares shall passe ouer you, & you shalbe neuer the better, but worse and worse, like Saule, which was [...]. Sa. 31 4 vexed more and more, till hee had killed himselfe. Therefore as the Iewes looked vp to the brasen ser­pent, which was a figure of Iesus Num. 21 8 Christ, when they woulde be hea­led: so all which woulde recouer that they haue lost, or obtaine that which they want, Nabuchad­nezzer [Page] doth teach them heere to lift vp their eies to heauen, from whence, saith Christ, commeth e­uerie blessing of man.

At the end of those daies, I Nabu­chadnezzer lift vp mine eies to hea­uen. Like a man which is wakened out of a long trance, now he be­gan to stirre and lift vp his eies. When the heart is lift vp, it will lift vp the eyes, and the handes, and the voyce and all, to heauen. He which neuer looked vp to hea­uen, so long as his comfort was vppon the earth, now his minde is changed, his lookes, and gestures, and speeches, and all are chaun­ged with it, as though God would shew a visible difference betweene the spirituall and the carnall, euen in their gate, and lookes, and ge­stures, [Page] as there is betweene a childe and an olde man. The spirituall mindes are heauenly mindes, and look vp, because their ioy is aboue. The carnall mindes are earthly mindes, and looke downe like beastes, because their treasure is be­neath. As the serpent grouels vpon the ground, so doth the serpentes seed, and hath not so much as the Genes. 3. 14. countenance of grace. Therefore by lifting vp his eyes to heauen, is signified, that the time was come which the Lorde had set downe that he shoulde be like a beast, vn­till hee had well learned that les­son: That the moste high beareth rule ouer the kingdomes of men, and giueth it to whomsoeuer hee will.

Therfore Nabuchannezzer doth [Page] shew that hee had learned this les­son: for hee looked not vp to hea­uen, to beholde the sunne, or the moone, or the stars, like an Astro­nomer: but thinking how he had set himselfe against heauen, from whence came all his honour, in a godly shame and holy anger to­wards himselfe, he turneth his face from earth to heauen, to magnifie him that had humbled him so, that contemned him, that aduaunced him so.

Now he talketh no more of his pallace, nor his power, nor his ma­iestie, though it be greater then it was: but he looketh aboue his own pallace, vp to another pallace, from whence that terrible voice came downe vnto him, Thy kingdome is departed from thee: which expres­seth [Page] his contrite heart, and woun­ded spirit, how many passions bat­led within, as if hee shoulde chide himselfe, and say, O vnthankefull man, my power descended from aboue, and I euer looked vpon the earth, mine honour came downe from heauen, and I neuer lift vp mine eyes before: Go vp my eyes, and my heart, and my voyce, and mine hands, how long will ye pore vpon the earth, like a beast? so hee lifted vp his eies vnto heauen. Af­ter he had lift vp his eyes, he begin­neth to pray, and gaue praise and thankes vnto God: which sheweth that hee did not onely lift vp his eyes, but his heart too. For vnlesse we can say with Dauid, I lift vp mine heart, it is in vaine to lifte vp Psal. 15 1 handes, or eyes, or voice, as the hy­pocrites [Page] do, because he that is a spi­rit, requireth the spirit. Therefore Mary saith, Mine hart doth magni­fie Ioh. 4. 24 the Lord. As for the infidels and idolaters, they haue no heart ser­uice, but their religiō is like an oc­cupation which is done with the bodie: for when we read of the sa­crifice or praiers of Idolaters, wee doe not find that they lift vp theyr harts to their idols, but their hands 1. Kin. 18 28 or eies, or voice, as the Baalites ro­red to Baal, as the marriners cried Ionas. 1 5 Act. 19 28 to their sea oods: as the Ephesians shouted to Diana: but the lifting vp of their hart, the hartie seruice is alwaies appropriat to God, which saith, My son giue me thy heart. Ther­fore Pro. 23. 26 Nabuchad. lifted vp his hart to God, shewing that he had learned the lesson God gaue him 7. yeares [Page] to studie, that the moste high bea­reth rule ouer the kingdomes of men. Now God thinketh the time long inough, and as hee reformed the ground after the floud, with fruites, and hearbes, and flowers a­gaine: so he reformed Nabuchad­nezzer with an vnderstanding, and beautie, and honor againe, as if he repented himselfe and saide, I will drowne the earth no more, I will Gen. 8 21 change Nabuchadnezzer no more: now hee knoweth there is a king a­boue him, he shalbe a king againe: now hee seekes my honour, I will giue him honour: now he magni­fieth him, that debased him, I will returne to exalt him. So the voyce which thundred from heauen: Thy kingdome is departed from thee, soun­deth again, Thy kingdom is retur­ned [Page] to thee. For it was not tolde him, that he should bee like a beast vntill he died, but vntill hee knewe That the most high beareth rule o­uer the kingdomes of men. There­fore when he knewe this, nothing could stay him from his kingdom, no more then they could stay him in his kingdome before.

Thus the displeasure of God is but an Interim, vntill wee knowe some thing that we should knowe, and then Nabuchadnezzer shall be king againe, then the sicke man shal be whole again, then the bond man shall be free againe: his mer­cies Psa. 136 1, 2. 6 are called Euerlasting, because they indure for euer, but his anger is compared to the cloudes, be­cause it lasteth but a season: whom he loueth, hee loueth to the ende, [Page] but whom he scourgeth, he scour­geth till they repent, as Ezechias was sick vntil he wept, Nabuchad­nezzer was banished but till he re­pented. Nowe the first cure of this kings restitution, was of his mind: Mine vnderstanding, sayth he, was re­stored vnto me, which he repeateth againe in the 33. verse: Mine vnder­standing was restored vnto mee, to shewe what an inestimable gift our vnderstanding and reason is, wher­by we differ from beasts, for which wee cannot be thankfull enough. Therefore he recordes it twise, as though his heart did slowe with gladnesse, and his toong coulde not chuse but speake often of it: as a man thinketh and speaketh of that which hee loueth, Mine vn­derstanding was restored vnto mee: [Page] that which was first taken away, came first againe, which so soone as it was gone, hee was counted a man no more, but a beast, as Dauid Psal. 23. 9. saith, Like horse and mule, which haue no vnderstanding, accoun­ting them which are voyd of vn­derstanding, no better then a horse or mule.

Therefore they which haue left their vnderstāding at the Tauerns, (as many heere haue done some­time) and they which vnderstand not yet what is the booke of God, are but horse and mule, though they beare the visors of men. After he had said, Mine vnderstanding was restored vnto me, he annexeth also, Mine honour was restored vnto mee, and so hee grewe to bee a king a­gaine. As he was woont to put on [Page] one robe after another when hee was king: so when God woulde make him king againe, first he put­teth vppon him the robe of vnder­standing, as it were the foundation ofaking: like the princely spirite which came vpon Saul, and when he had a princely heart, then God 1. Sa. 10 9 gaue him a princely power, and proclaimed like a voyce from hea­uen, Nabuchadnezzer king of Ba­bel. So gloriously hee rose againe like the sunne, with a triumph of his restitution, and welcome of his subiects: like the shout that went before king Salomon, God saue king Salomon, It doth not appeare, that 2. Kin. 1 34 his nobles and subiects were con­uerted like himselfe, to receiue him to his kingdome againe, because hee repented, or because it was [Page] Gods will: but because it was Gods will, they could not resist it, but fulfilled his ordinance, as the wicked doe those things which are foretold that they should doe, and neuer thinke how they are moued to it, nor which way it commeth to passe, no more then the Rauen knewe, who had sent her to feede 1. Kin. 17 4 Elias, she did as God commanded her, but shee knewe not that God had commaunded her: so they do as God inforceth them, but they knowe not howe God inforceth them.

One would thinke, when Na­buchadnezzer was a king, that God coulde neuer haue made him like a beast, and when he was like a beast, one would thinke, that God could neuer haue made him like [Page] a king: for who woulde suffer a beast to rule ouer them, vnles they were beastes themselues. Wee will not haue this man to rule ouer vs, say the Iewes (such stomackes are in men, that they will hardly abide any man to rule ouer them) There­fore it is straunge that these men should receiue one that had beene seuen yeares a beast: it is euen as if one should lie seuen yeares in the graue, and after come againe to challenge his goodes, and lands, & house, and monie, from them that haue taken possession, and count it their owne: hee should haue a colde suite of it I thinke, vnlesse it were some fewe that loued him in his life, he might goe againe to his graue, for a house to dwell in. So no body looketh nowe for Nabu­chadnezzer [Page] to come out of the wildernesse, hee was the vnlikest man in the world to bee king after such a change. But see what God can do, though all be against it, he which made a king like a beast, rai­sed a king of a beast. Mine vnder­standing (saith Nabuchadnezzer) was restored vnto me, and more then that, Mine honour was restored vnto me: and more then that, I was establi­shed in mine honour: and more then that, Mine honour was augmented more then it was, when I was so proud of it. As God turned his heart: so he turned the heart of his nobles and people, that they recei­ued him for their king againe, and reuerenced him, for all his former disgrace, for which they contem­ned him before as a beast: heere a [Page] wise man may stand and woonder, like Elizeus, when his maister was rapt to heauen: for as though a [...]. Kin. 11 11. 12 snuffe had beene taken from the ground, and set vp againe in the candlesticke, and shined brighter then it did before: so the king was raised from the dust, and set in the throne: euen nowe no man cared for him, and nowe no man durst displease him: then was fulfilled that which Salomon sayth: When the waies of a man please the Lorde, hee [...]rou. 16 7 will make all his enemies at peace with him: so when Nabuchadnezzer pleased the Lorde, God gaue him grace with men, and his glory was augmented. My glory (saith Nabu­chadnezzer) was augmented to mee: that is, hee receiued not onely his kingdome, and power, and honor [Page] againe, but hee receiued vsurie of them for his seuen yeares banish­ment: they haue beene put out seuen yeares to the banke for him, to receiue more when hee came a­gaine. So when he sought his own honour, honour departed from him, his pallace coulde not hold it, his treasures could not redeeme it, his guarde coulde not stay it, but pride chased it away, whilest he fo­lowed after it: but when he sought Gods honor, and cared not for his owne, then his honour was increa­sed, according to that, I will honour him, which honoureth me. What in­couragement is this for all Nabu­chadnezzers to seeke the honor of God, seeing hee hath so linked his honour with their honour, that they cannot seeke Gods honour, [Page] but they shall finde their owne ho­nour. Therefore what would Na­buchadnezzer say to our Nabu­chadnezzers, who thinke it against their honours, if they should seeke Christs honor, and that if his king­dome went vp, their kingdome should goe down: like Herod, who thought hee coulde not be king, if Christ should raigne: and the Pha­risies, which thought they shoulde be despised, if Christ were regar­ded. If Nabuchadnezzers honour came to him, for the honour which he gaue to God, howe long will their honor last, which eat & drink, giue & take, bid and forbid, set vp, and pull down, fauour, and wrong, and do all they do to honor them­selues, as Nabuchadnezzer built Babel: vntill that voice thunder [Page] from heauen: Thy kingdom is depar­ted from thee: thy office is departed from thee: thy life is departed from thee. Some haue exalted thēselues like Nabuchadnezzer, & are not fal­len yet: some mounted vp, and are falne alreadie. Some are fallen low­er & lower like Babylon, but they are not yet at the ground. They haue ruled like beastes, longer then hee, & yet looke not vp to heauen, that they may be chaunged. Thus Nabuchadnezzer is welcome to his throne againe. Now he hath recei­ued grace, let vs examine his thank­fulnes. If you marke euery thing in his order, you shal see a maruelous consequence obserued both in his fall, & restitution. When he looked on his pallace, hee waxed proud, when hee waxed proud, then God [Page] threatned him, when he was threa­tened, then God bannished him: when he was banished, then he lift vp his eyes to heauen: when hee lift vp his eyes to heauen, then his vnderstanding came vnto him, then he gaue thanks to God, shew­ing vs the vse of our vnderstan­ding, why God hath giuen reason vnto man: videlicet, to serue him, and praise him vpon earth: as Na­buchadnezzer worshipped God, so soone as hee came to his vnder­standing: so, so soone as we come to yeares of discretion, and begin to vnderstand, wee should begin a new life, and serue him whome all creatures doe serue with vs, or else our vnderstanding is vaine, and we are like beastes still. For by this Nabuchadnezzer shewes, that he [Page] had vnderstanding, and was like a man, because he gaue praise vnto God, and was mooued in heart to worship him which made him, ac­cording to that definition which Dauid maketh of vnderstanding. Psal. 111 10. They which obserue them, haue a good vnderstanding. They which ob­serue the commandementes, haue a good vnderstanding, not they which speake of the commaunde­mentes, nor they which write of the commaundementes, nor they which preach of the commaunde­mentes, but they which keepe the commaundementes, haue a good vnderstanding, the rest haue a false vnderstanding, a vaine vnderstan­ding, an vnderstanding like the Scribes and Pharisies, which was enough to condemne them, but [Page] not to saue them. Besides euerie man should trie his wisedome: for so soone as vnderstanding com­meth to him, as it came to Nabu­chadnezzer, it will extort praier and obedience from him, whether he will or no.

Therefore our Nabuchadnez­zers are beastes still, for this is no part of their vnderstanding: but hee which can goe beyond all in shifts and pollicies, is counted the wisest man in Court or Citie. Oh if Nabuchadnezzer had liued in our countrey, what a Monarch might hee be, to what honour, and wealth, and power, might he haue risen in a short time, whether hee had beene a Lawyer, or a Courti­er, or a Prelate. Me thinkes I see how many fingers would point at [Page] him in the streets, as they doe at his Apes, and say, there goeth a deepe fellow, he hath more wit in his lit­tle finger, then the rest hath in the whole body: but we speake to the bellie, which hath no eares.

Now let vs see the partes of this kings confession, that we may see how his thankfulnes did answere to his sinne, before he had robbed God of his honor. Now as thogh hee came to make restitution, hee bringeth praise, and thanks, & glo­rie in his mouth: first hee aduaun­ceth Gods power, and saith, That his kingdome, is an euerlasting king­dome: vnder which words he con­fesseth, that God was aboue him, because his kingdome was not an euerlasting kingdome, but a mo­mentary kingdome: like a sparke, [Page] which riseth from the fire, and fal­leth to the fire againe: therefore he sheweth, what a foole hee was to vaunt of his kingdome, as though it were like Gods kingdom, which lasteth for euer. Secondly he mag­nifieth the power of God, & sayth, That God doth what he listeth, in heauen and in earth, and nothing can hinder him, nor say vnto him, What doest thou? Vnder which words he confesseth againe, that God was aboue him, because hee coulde not raigne as hee listed, but when he thought to liue at his ple­sure, then he was thrust out of the dores, and God said not vnto him, What doest thou? but, Thy kingdome is departed from thee. Therefore hee sheweth, what a foole hee was to vaunt of his power, as though it [Page] had bene like Gods power, which could not bee checked. Thirdly, hee commendeth the iustice of God, and sayth, That his workes were all trueth, and his waies were all iudgement. Vnder the which wordes Nabuchadnezzer confes­seth againe, that God was aboue him: for his waies were all er­rours, and his workes were all sinnes, as the ende proued. There­fore he sheweth, what a foole hee was to vant of his works, as thogh they had beene like Gods works, which cannot bee blamed. There­fore he concludeth, I Nabuchadnez­zer, praise, and extoll, and magnifie the king of heauen. When hee lighted on the right string, marke how hee harps vpon it, and doubles and tre­bles it, like a bond, which is ratified [Page] with many words of like sence, so he ratifieth his bond to God, with many wordes of like meaning: I will praise, and extoll, and magnifie the king of heauen, as though he would praise, and more then praise him: So they which loue from the hart, & repent from the bottome, praise and praise, pray and pray, giue and giue, serue and serue, that is, when they haue serued him, they are rea­die to serue him againe.

Heere is a glasse for all the chil­dren of pride. First looke vpon Na­buchadnezzer, yee which are great men like Nabuchadnezzer, for thus will God make his examples of greatmen, because they should be examples to others. Many wicked men died in Iurie, and scarse a man was by to see their end: but Herod [Page] was striken before the people, that all might see, because he was a wic­ked king. There were many in Ba­bel as proud as Nabuchadnezzer, but none but Nabuchadnezzer was made like a beast, because hee was a proude king: so God doth stomacke sinnes in those that beare his owne person. As princes vse to picke out the principall and chiefe of the rebellion, to make them ex­amples of terror, which were ring­leaders in the treason, so doth God bend his shotagainst the captaines of his enemies: like the king of A­ram, which charged his souldiers, that they should fight against none but against Achab the king. For as 2. Ch. 18 30 Prou. 19 25 Salomon saith: Strike the scorner, and the rest will beware: so iustice shewed vppon a great man, doth [Page] terrifie manie. If wee could see but one of the Nabuchadnezzers of our daies so disgraced, it woulde make all the rest better in their of­fice, and thinke when they sitte in their maiesties, as Queene Hester did, that their power is giuen them to minister iustice, and not to doe wrong. Paul doth not wish vnto Agrippa more wealth, nor more honour, nor more friendes, but more religion, which is the grea­test want of princes & magistrates, They sit in Gods chaire, saith Da­uid, and are called Gods, but they are not like God, but like Mam­mon, Psal. 82. except their names and their crownes. Peraduenture there is a Dauid, or a Salomon, or a Iosua, that is, a few that remember whose person they beare. The rest are like [Page] Herod, and Saule, and Nabuchad­nezzer, which knowe not from whom their kingdoms come. Na­buchadnezzer built for his honor, and they build for their honors: he gathered for his welth, & they ga­ther for their wealth: he sought his pleasure, and they seeke after their pleasures: he vaunted of his pow­er, and they vaunt of their power: what did Nabuchadnezzer, that they doe not, but repent, which they doe not? I cannot wish them beastes to doe them good like Na­buchadnezzer, because it is a que­stion whether they bee worse then beastes already: but if wee coulde driue them out of their pallace, to liue in the wildernesse, it were a a good riddance, for there they should do lesse harme.

[Page] Thus you see why Nabuchad­nezzer was made like a beast, that he may die like a man: for he could neuer learne from whom his king­dome came, or who gaue him his name, vnlesse he had beene seuen yeares a prentise vnto the crosse. When he perceiued who tooke his kingdome from him, then he gaue his kingdome vnto him, and lear­ned his thankfulnesse in the wilder­dernesse.

When all the blessinges were gone which he should haue beene thankefull for, hee thought God was no bodie, vntill hee became like no body himselfe: and then who but God, no power but of him, no honour but from him, his first honor came from God, as wel as the last, but then hee was like a [Page] beast, which knoweth not his ow­ner: like a babe, which knoweth not his father: like an Image, which knoweth not his maker. But nowe he knoweth from whō kingdoms come, and hath learned to say, Thy kingdome, as well as my kingdom: and is like the Elders in the Re­uelation, which cast downe their crownes before the Lambe: such a scholemaister is affliction, to teach that which prophets & angels can­not teach. For the Prophet and his dreame had tolde him as much be­fore: yet he could neuer say, The Lord hath giuen, before he saw the Lord had taken. They say, a friend is neuer knowne before he be lost: so when God fled, Nabuchadnez­zer followed, but when God cal­led, Nabuchadnezzer contemned [Page] when he hath all thinges, he is vn­thankfull, and when hee hath no­thing, hee beginneth to be thank­full. So we must learne Gods loue, out of Gods wrath: spell his good­nes, out of his iustice. Therefore we preach iudgement to you, to make you flie vnto mercie: we de­nounce the lawe against you, to make you loue the Gospel: We shew you hell, to make you seeke heauen: because wee are all like Pharaos sorcerers. Though we re­ceiue neuer so much, yet we neuer say, The finger of God hath done this, but when hee beginneth to plague vs, then we cry, the finger of God hath done this: therfore if we will not be inuited, it is good to be compelled. To conclude, he which made Nabuchadnezzer a king, [Page] when he was like a beast, is he that makes thē rich, which were poore, and hee which makes them free, that were bond, and hee which makes them beloued, that were hated, and he which makes them wise, that were rude, and he which makes them whole, that were sick, they must stay a time, seuen dayes, or seuen weeks, or seuen moneths, or seuen yeares, as Nabuchadnez­zer did, when they are ready for it, it will come sodainly, as the An­gels came to refresh Christ so soon as he was hungry: yet a litle while, yet a little longer, comfort is on foote, and that God which is com­ming, will come, as the sun which was rising, is risen. For as Nabu­chadnezzer said, mine honor is resto­red to me: so I am sure, many heere [Page] that haue beene afflicted may say, my right was restored vnto me, my libertie was restored to mee, my goodes were restored to me, my health was restored to me in lesse time than Nabuchadnezzers ho­nour was, and what then? There­fore I Nabuchadnezzer praise and extoll and magnifie the king of heauen. This is the conclusion of all Gods benefites. They which do not praise, and extoll, and magni­fie the king of heauen, are worse then Nabuchadnezzer. Therefore letal those which haue said in their heart like Nabuchadnezzer, Is not this the house which I haue built? Is not this the land which I haue purchased? Is not this the money which I haue gathered? Are not those the children which I haue [Page] begotten? Say nowe with Nabu­chadnezzer for all, I praise and ex­toll and magnifie the king of hea­uen, which can take all againe as he did from Nabuchadnezzer.

Thus haue you seene pride and humilitie, one pulling Nabuchad­nezzer out of his throne, the other lifting him vnto his throne, wher­by they which stand, may take heed least they fall, and they which are fallen, may learne to rise a­gaine.