Commentary on Daniel, book of Daniel · Chapter 5

Commentary on Daniel · book of Daniel · Chapter 5

p. 69Chap. 5. The Texte.

KIng Beltſazar made a great feaſt to a thouſand of hys Princes, & dranke wine before the thouſand.

DAniel doth here declare and hiſtory which was done at the ſame tyme that Babylon was taken: but in the meane ſeaſon hee leaueth the iudgement of God to be conſidered of the readers, of the which the Prophetes prophecied before the people was baniſhed. Here doth he not vſe a propheticall ſtile (as we ſhall ſée afterward) but is content wyth the ſimple narration: but the vſe of the hiſtory may be learned by thoſe wordes which folow. Therfore it is now our dutie to weigh in this hiſtory, that which may make to the edification of fayth and of the feare of God. In y^e firſt place we muſt note the tyme in the which Beltſazar did celebrate thys feaſt. Now the ſeuenty yeares were paſſed frō that tyme that Daniel was brought into exile. For although Nebuchadnezer were called afterward the father of Beltſazar, yet is it manifeſt enough that Euilmerodah was betwixt them two. And Euilmerodah raigned thrée and twenty yeares. Other alſo number two kings before Beltſazar: for they do put Regaſſar after Labaſſardach, which two make eight yeares more. Metaſtenes ſayth ſo, & many do folow hym. But it is manifeſt that Nebuchadnezer the great (which brought Daniel away, which was the ſonne of the firſt Nebuchadnezer) raigned 45. yeares. Other do tranſferre two yeares to hys fathers Empire. Howſoeuer it is, he obtayned the kinges power 45. yeares. Now adde moreouer 23. yeares to Euilmerodah, which will make thréeſcore and eight. Beltſazar alſo raigned 8. yeares. Therfore we ſée 72. yeares to be paſſed after Daniel was caried away captiue. Metaſthenes reckeneth 30. yeares in y^e raigne of Euilmerodah: and moreouer there are added vntounto hym 8. yeares: So ſhould the yeares be more then foureſcore. And this is probable enough. Although it ſéemeth that Methaſthenes erred in this that he made diuerſe kinges, ſeyng they were onelyonly diuerſe names. For Herodotus Herodot. Lib. 1.doth not call thys king of whom now mētion is made, Beltſazar: but calleth hys father Labinetus, & hym alſo by the ſame name. Therfore it ſéemeth that Methaſthenes was deceaued in the names. But foraſmuch as belongeth to the reckening of tyme, I wyllingly receaue y^t which hee ſaith, that Euilmerodah raigned thirty yeares. For when we ſpeake of the ſeuenty yeares wherof Ieremy did prophecy, we may not beginne at the captiuity of Daniel., neyther at the deſtruction of the Citie: but at that miſerable deſtruction which came betwixt the firſt victory of king Nebuchadnezer (which he had whiles hys father was aliue) and the burning and vtter ruine of the temple and the Citie. For when report was brought of y^e death of hys father (as we hauehave ſayd in an other place) he returned into hys countrey leſt any tumult ſhould ariſe in hys abſence.

Therefore that we may finde the ſeuenty yeares in the which God would end the captiuity of hys people, it ſhalbe neceſſary to prolong the raigne of Euilmerodah longer thē thrée and twenty yeares: Although there is no great difference in that matter. For a little after Nebuchadnezer returned and caried away the king, although he left the Citie ſtanding. And though the temple did ſtand ſtill at that tyme, yet God had layd a moſt greuous plague vponupon the people, which was almoſt as euill as the laſt deſtruction. Howſoeeuer it is, we ſée that Beltſazar doth celebrate this feaſt when y^e tyme of deliueraunce was now at hand. And here is the prouidence of God to be conſidered, which ruleth the houres and tymes, that the wicked whē the time is ripe for p. 70their fall, caſt themſelues downe hedlong. So chaunced it to this wicked kyng.

It was a meruelous madnes and blindnes that he prepared ſo great a feaſt full of delicates, whē as the Citie was yet beſieged. For Cyrus had now a long tyme beſieged the Citie wyth a great army, & thys miſerable king was halfe ſurpriſed: yet notwithſtanding as it were in deſpight of God, he maketh a dainty feaſt and calleth a thouſād geſtes. Hereby may we eaſily coniecture what buſines there was & what charges in y^e feaſt. For if one would intertaine but eyther ten or twenty men, there will be much buſines and trauayle if ſo be he wyll treate thē ſumptuouſly. But whē there was preparation made for the Prince, when there were a thouſand noble perſonages, the Quéene and the kinges concubines, when ſo great a multitude was then gathered together: no doubt there muſt néedes be much ſearching out of many partes, to finde ſufficient delicates: and thys thing may ſéeme increadible. But Xenophon, (although he tell many fables, and do neither kéepe the grauity nor fidelity of an hiſtoriographer becauſe he wil ſet forth the prayſes of Syrus like and orator: yet in thys poynt there is no cauſe why he ſhould lie) ſayth that there was preparation of vitayle layd vp in ſtore that y^e Babylonians might beare the ſiege ten yeare more. And Babylō may worthely be called a coūtrey. For the greatnes of that City was ſuch that is is incredible to be tolde. Doubtles it muſt néedes be that is was very full of people. And ſeyng they caried vitailes from all Aſai thether, it is no meruaile if the men of Babell had vitaile layd vp in ſtore, that they myght ſuſtaine themſelues a long ſpace, the gates being ſhut vp.

But thys is wonderfull, that the king which ſhould hauehave watched hymſelfe, or at the leaſt hauehave ſent forth hys watchmen leſt the Citie ſhould bee taken, gaue hymſelfe to banketing and to pleaſure, as though he were in great peace, and were in no daunger of the outward enemy. He had to do wyth Cyrus a ſtout man, if there were euer any: who alſo not onelyonly excelled in wiſdome, but alſo in actiuitie far paſſed all other. Seing then he was ſo mightely aſſaulted, it is meruaile that he was ſo careles to geue himſelfe to feaſting and banketyng. Xenophon ſayth, that that day was a feaſt day. Wheras the Iewes thinke that the victory was gotten of the Chaldeis agaynſt the Perſians, that is a trifle. For Xenophon, whom we may beleue in thys matter when hee doth not lye in the fauour of Cyrus, for then he is a moſt graue author and a witnes worthy to bee beleued: but when he wyll prayſe Cyrus there is no end: in thys point is an hiſtoriographer, when he ſaith y^t thys was eueryevery yeare a feaſtiuall day and a ſolemne feaſt wyth the Babilonians. He ſheweth alſo how Babylon was taken: that is, Gobria and Gabatha beyng captaynes. For thys Beltſazar had gelded the one to put hym to ſhame, and had killed the ſonne of the other, the father beyng yet aliue. Therefore when the one did burne wyth the deſire of reuengement for the death of hys ſonne, and the other for the ſhame that he had done vntounto hym, they both conſpired together. So it came to paſſe that Cyrus turned away many riuers of Euphrates, and ſo Babylon was ſodenly taken.

We muſt alſo note, that Babylon was twiſe taken: or els the prophecies ſhould not be beleued. For whereas the Prophetes threaten to the Babylonians the vengeaunce of God,Ierem. 50.Jer 50 they ſay that their enemies ſhould be moſt cruel, which ſhould not ſéeke golde or ſiluer, but ſhould deſire mens bloud. Furthermore they ſpeake of the moſt horrible actes which were wont to bee committed in battayle. But no ſuch thing came to paſſe when Babylon wan taken of Cyrus. But whē the Babylonians caſting of the yoke had deliuered themſelues from the dominion of the Perſians, Darius recouered the Citie: which was wrought by y^e meanes of Zopirus, who maymed his body, and fayned that he was ſo cruelly handled of the kyng, that he myght betray the Citie. How ſore the Babylonians were then afflicted, we may gather in that he crucified thrée thouſand of the nobles. What was done among the common people, when thoſe thrée thouſand nobles were deſtroyed and all were hanged p. 71on the gallowes, yea euen crucified? Hereby then it playnly appeareth that the puniſhment was reſerued for the Babylonians vntill that tyme, although in the meane ſeaſon they were ſubiect to a ſtraunge power, and were reprochfully handled of the Perſians, that is, brought to bongade and ſlauery, for they were forbidden to were weapons, and they were taught of Cyrus euen the firſt day to ſerue, ſo that they durſt not cary a ſword.

It is nedefull to touch theſe thinges briefly, that we may know that mens affayres are ſo gouerned by the ſecrete iudgement of God, that he caſteth downe the reprobate when their puniſhment is neare them. Of the which thing we hauehave here a notable example in the king Beltſazar. The tyme of the deliueraunce which was ſpoken of by Ieremy Ierem. 25.Jer 25was come, the 70. yeares were ended, Babylon was beſieged. Now the Iewes might lift vp their heades, and hope well, becauſe the comming of Cyrus chaunced aboue all mens opinion. For he ruſhed in ſodainly from the mountaines of Perſia, when that nation was barbarous. Seing then that Cyrus came ſodainly lyke a whirle winde, thys alteration myght geue ſome hope to the Iewes. But when he did lie long in vayne (that I myght ſo ſpeake) in beſieging the Citie, this myght diſcorage their myndes.

Now when Beltſazar did banket wyth hys nobles, he thought that he could caſt Cyrus forth by play and ſport, as they ſay. But in the meane ſeaſon the Lord did not ſit idle in heauen. For he ſo blindeth the minde of the wicked king, that he wyllingly goeth forth to hys owne puniſhment, and although no man draw hym, he offereth hymſelfe. How is thys, but becauſe God had geuen hym vp to hys enemy? according to the decrée whereof Ieremy Ierem. 25.Jer 25ſpeaketh. Therefore although Daniel tell the hiſtory, yet it is our part (as I hauehave ſayd) to weigh farre greater thynges: that is, that God which had promiſed a deliueraunce to hys people, ſhould now put forth his hand out of the ſecret, and ſhould fulfill that which was prophecied of by the Prophetes.

Now it foloweth, that kyng Betſazar did drinke wyne before a thouſand. Where as one of the Hebrue Doctours ſayth that he ſtroue with y^e thouſād nobles, ſo that he was equall with them all in the intemperancie of drinkyng, that is ouer groſſe. For as much then as he ſayth that he dyd drinke wyne before a thouſand, he had reſpect to the maner of the nation. For this was a rare thyng, that the Chaldey kynges ſhould receiue any to their table. For they were wont to banket ſo alone, as the kynges of Europe do now: and they thinke it belongeth to their dignitie, to hauehave a table prepared for one alone. Such was y^e pride of the kinges of Chaldey. Seyng then it is ſayd, that Beltſazar did drinke wyne before a thouſand: ſome extraordinary thyng was noted, that in dede he celebrated a ſolēne feaſt and did, contrary to his dayly maner, geue his nobles ſo great honour, that he did receiue them to his table. Neither is that very credible which ſome do coniecture, that he dranke wyne openly, becauſe he was wont to be dronken without witneſſes. But this word before, is taken for communication or ſocietie.

2 And Beltſazar whiles hee taſted the wyne, commaunded to bryng him the golden and ſiluer veſſels which hys father Nebuchadnezer had brought from the temple in Ieruſalem, that the kyng and his princes, his wife and his concubines might drinke therin.

Here the kyng Beltſazar doth haſten his puniſhment, becauſe hee furiouſly prouoketh the wrath of God agaynſt him ſelfe, as though it were tedious vntounto him, that God dyd differre his iudgement ſo long. And this is it which I hauehave ſayd, that the wicked when the fall of y^e houſe draweth neare,Prouer. 17Prov 17 they lift vp the poſtes and the gates, as Salomon ſayth. Therfore when God will execute his iudgementes, he driueth the reprobate by his ſecrete inſtinction, that they might as it were, runne willingly, and procure to them ſelues a ſwift deſtruction. This did Beltſazar. His ſecuritie p. 72and careleſnes was a ſigne of aſtoniſhment: and this was a token of the wrath of God, when he could be ſo careleſly geuen to pleaſure in his aduerſitie and in the mids of perils: but this excecation doth more clearely ſhew forth the vengeance of God, that he not beyng content with hys intemperancie in feaſtyng and bankettyng without all regard of the tyme, doth euen make battaile openly agaynſt God. Therfore ſayth he: he commaunded the ſiluer and golden veſſels to be brought vntounto him which Nebuchadnezer had taken away.

It appeareth that thoſe veſſels were layd vp in the treaſure. Therfore Nebuchadnezer as lōg as he liued, did not ſo abuſe thoſe veſſels. Alſo Euilmerodah is not read to to hauehave done any ſuch thyng: but now Beltſazar of ſet purpoſe will thus deſpite God. Neither is there any doubt but that he commaunded thoſe veſſels to be brought forth in deriſion, that he might triumph agayne ouer the true God, as we ſhall ſée afterward. Whereas y^e Prophet calleth Nebuchadnezer the father of kyng Beltſazar, we hauehave now expounded in what ſenſe it ſhould be taken: becauſe it is a common thyng that as well the grandfathers as the great grandfathers and fathers of the great grandfathers are called fathers. Therfore becauſe Beltſazar did come of the ſéede of Nebuchadnezer and was of his iſhue, therfore is he called his ſonne: wherof we ſhall ſée more agayne hereafter. There be ſome alſo which thinke that Euilmerodah was ſtricken with that greuous plague which was rehearſed in the chapter before. And it may be that he was called Nebuchadnezer: but there is no neceſſitie to moue vsus ſo to thinke. For this was to vayne when the name of father was mencioned, ſtraight way to flye to that coniecture.

The Prophet ſayth that Beltſazar dyd commaund this in the taſting of the wine. Becauſe [taam] ſignifieth to taſt, there is no doubt but he ſpeaketh here of taſtyng. But becauſe this is metaphorically tranſfered to vnderſtandyng, therefore certaine do expound, that he was forced by the wyne, and ſo in ſtead of reaſon and iudgement, he was led by his dronkennes.Ouid. 1. Amor. Eleg. 6. Night, louelove, and wine do perſuade no moderate thyng. But that expoſition doth ſeme vntounto me ouermuch forced. Therfore I take it ſimply, that whē Beltſazar was warme with wine, he commaunded the veſſels to be brought vntounto him: and this is more receaued. When the taſt of the wine dyd ouercome, that is, when wine had oppreſſed the kynges ſenſes, then he commaunded the veſſels to be brought vntounto him. And this is worthy to be noted, that we may learne to beware of all intemperatenes of drinke: becauſe nothyng is more eaſie then to take in hand many thinges raſhly as ſoone as the taſte of wine hath troubled our ſenſes. Therfore we muſt vſe wine ſoberly that it may ſtrenghten, not onelyonly the body, but alſo quicken the mynde and all the ſenſes, and not debilitate and weaken the body, much leſſe aſtoniſh the ſenſes. And this is now ouer much vſuall, as it was alſo noted in the old prouerbes, that pride commeth of dronkennes. Therefore the Poetes dyd fayne y^e Bacchus had hornes, becauſe they which are intē perate in drinkyng, do triumph, and the moſt miſerable in their dronkennes do thinke that they are kynges. What ſhall then be done to the kynges them ſelues, which forgetting thē ſelues do dreame that they are not onelyonly kinges of kynges, but alſo Gods. Therfore the Prophet noteth this vice whē he ſayth, that Beltſazar commaūded in the taſtyng of wyne that the veſſels ſhould be brought vntounto him.

3 Then were brought the golden veſſels that were taken out of the temple of the Lordes houſe at Ieruſalem, and the kyng and his princes, hys wiues and his concubines dranke in them.

4 They dranke wine and prayſed the Gods of gold and ſiluer, of braſſe, of yron, of wood, and of ſtone.

Here the Prophet doth ſhew more clearely and diſtinctly that the kyng did then deride the true & onelyonly God, when p. 73he commaunded the veſſels to be brought vntounto him. For when they were brought: they prayſed (ſayth he) all theyr golden and ſiluer Gods: that is, they celebrated the prayſes of the falſe Gods in the reproch of the true God, as though they would thanke them, as alſo Habacuc Habac. 1.ſayth. Albeit there is no doubt but they ſacrificed to their power, to their ſtrength, as the Prophet ſayth in the ſame place: but they ſet vp their Gods to that intent that they might ouerthrow the glory of the true God. And this is alſo the reaſon wherfore the Prophet doth now playnely tell, that thoſe veſſels were brought out of the temple of the houſe of the Lord. For here he doth exaggerate the wickednes of the king and his nobles, that they did lift vp their hornes agaynſt the God of Iſrael. Therfore this antitheſis is to be noted betwixt God which commaunded that they ſhould built him a temple in Ieruſalem & that ſacrifices ſhould be offered, and betwixt y^e falſe Gods. And this was a caſtyng downe vntounto puniſhment, when Beltſazar dyd of ſet purpoſe ſo riſe agaynſt God: and did not onelyonly tyrannically and cruelly oppreſſe the miſerable Iewes, but dyd alſo triumph ouer theyr God, euen the maker of heauen and earth. By this ragyng meanes he did haſtē to him ſelfe vtter doſtruction. But this was done becauſe the time of deliuerance was nigh. Therfore hauehave I ſayd that hée was drawen by the ſecrete inſtinction of God to ſuch madnes, that the vengeance might bée haſtened.

They dranke (ſayth he) wyne, and prayſed their Gods. The Prophet doth not here aſcribe it to dronkenes y^t they prayſed their Gods, but yet hee teacheth by the way that this wickednes was more kindled with drinke. For if eueryevery mā had bene ſober at his owne houſe, they would not hauehave ſo ſtubbornly riſen vp agaynſt God. But ſeyng that wickednes reigned in their hartes, thereunto came alſo intemperatenes in drinke, as bellowes to blowē the fire. This doth the Prophet ſéeme vntounto me to note when he repeteth, that they dranke. For he ſayd: The king and the nobles, his wife and concubines dyd drinke. Now doth he inculcate the ſame thing agayne almoſt with like wordes, that they dranke: but hée addeth, that they dranke wyne: as though he ſhould ſay, theyr madnes was more kindled when they were ſtirred vp with the heate of the wyne.

Then dyd they prayſe the ſiluer Gods &c. The Prophet doth reprochfully ſpeake here of the Gods of gold, ſiluer, braſſe, wood, and of ſtone, becauſe we knew that God hath no affinitie with gold or ſiluer. Therfore his true Image cā not be expreſſed in corruptible matter. This is the reaſon wherefore the Prophet doth ſay here that all the Gods which the Babylonians worſhipped, were of gold, ſiluer, braſſe, wood and ſtone. Doubtles the prophane men were neuer ſo doltiſh, that they thought the eſſence and ſubſtaunce of God to be of gold, ſiluer, or ſtone: they ſo called onelyonly the images of the Gods. But becauſe they imagined in their opinion that the power and Maieſtie of God was alwayes ſhut vp vnderſtone, wood, gold and ſiluer, the Prophetes do worthely thus condemne their doltiſh groſſenes. For we know how diligently the Idolaters do deuiſe all the ſhiftes they can, to flye vntounto: and at this day the Popedome is a document cleare enough that the ſuperſtitious neuer want their excuſes, which they pretend when they will excuſe their errours. Therfore the Prophet doth not here admit thoſe vayne pretenſes, wherby the Babylonians and ſuch like did colour their ſhame: but hee ſayth that their Gods were gold and ſiluer. Wherfore? For although they dyd confeſſe with their mouth that the Gods reigned in heauen (for ſuch a multitude and rable of Gods was receiued amongeſt thē, that the Maieſty of y^e very true God was, as it were wrapped in darkenes) although, I ſay, the Babylonians dyd confeſſe that the Gods dwelt in heauen, yet did they flye to Images and pictures. Wherfore y^e Prophet doth worthely reproue them for worſhippyng the Gods of gold and of ſiluer.

And whereas he ſayth: that the veſſels were then brought away, hereby it appeareth how ſeruauntes do obey tyrants in the moſt wicked thinges: for without any delay ſtraightway p. 74the veſſels were brought forth of the treaſures. Daniel therfore ſignifieth that all his ſeruauntes were ready at this commaundement, that they might pleaſe this beaſtly dronkard. But now hee ſheweth how ſhort a tyme that ſame dronken triumph laſted.

5 At the ſame hower appeared fingers of a mās hand, which wrote ouer agaynſt the candelſticke vponupon y^e plaſter of the wall of the kinges pallace, and y^e king ſaw y^e palme of the hand that wrote.

Here Daniel beginneth to tell what a chaunge there was: for in that ſame moment the king knew that ſome heauy and ſorowfull thing was towardes him. Yet did he not vnderſtand what it ſhould be: for God did but onelyonly ſhew a ſigne, as it were of ſome euill lucke, as the prophane men were wont to ſpeake. Thererfore God did by this meanes beginne the pageant, when he ſaw the king ſo feruent in all outragious diſſolutenes with his nobles. Therefore ſayth the propphet: there appeared the hand of a man. He calleth it the hand of a man becauſe of the likenes or faſhion. For it is certayne that it was not the hand of a man: but becauſe it did reſemble a hand, therefore is it called a mans hand. And the ſcripture alſo ſpeaketh after this maner often times, eſpecially where there is any mention of the outward ſacramentes. Therefore this is alſo a ſacramentall kinde of ſpeach (that I might ſo ſpeake). For God hym ſelfe dyd write by his power, but he ſhewed the figure to king Beltſazar, as though ſome man dyd write in the wall. Therefore, the fingers of a hand went forth.

When he ſayth, that the fingers went forth, thys maketh much for the certayntie of the miracle. For except Beltſazar had ſeene thys beginning, he might hauehave coniectured that that hand was ſet there by ſome arte. But wheras the wall was wythout that forme before, and alſo the hand came forth ſodeinly: hereby one may eaſily gather that that hand was a heauenly ſigne, whereby God would ſhew ſome great thing to the king. Therefore, ſayth he, the fingers of a hand came forth ouer agaynst the candelsticke, or the light. It is certayne that this was a night banket: and Babylō was takē alſo at midnight. Neither was it any meruaile that y^e feaſt was continued long. For intemperancy hath no meaſure: and moreouer they were ſo wont to ryot. I confeſſe, they dyd not feaſte eueryevery day till midnight: but when they celebrated ſome gorgious and daynty feaſt, they thought that theyr myrth ſhould not be long enough, except they ſhould as it were rotte and putrify at the table (that I might ſo ſpeake). So then ouer agaynſt the candelſticke there appeared a hand, whereby it might be the more euidētly ſéene. And that hand dyd write (ſayth the prophet) vponupon the plaſter of the wall in the palace.

If any man ſhould hauehave tolde the king that there appeared the forme of a mans hand, thys might hauehave bene doubted. But he ſayth that the king dyd ſée it him ſelfe, For God would terrify him, as we ſhall ſée afterward: therefore dyd he ſet before hym ſuch a ſpectacle. The king then ſaw: peraduenture not the nobles: & we ſhall ſée afterward that y^e king was only ſmittē with feare, ſauing that other begā to tremble with him. For whē they ſaw hys face changed, and that he was ouercome with ſorrow, they began alſo to feare, although they all ſtudyed to geue ſome comforth. Therefore God would after a ſort ſommon the wicked king to his iudgement ſeat, when the hand of a man which wrote, appeared in his ſight.

¶ The Prayer.

GRaunt almighty God, ſeing we are ſo prone to forgetfulnes that we do ouer gredely folow our luſtes and pleaſures of the fleſhe, graunt we beſech thee, that often times eueryevery one of vsus may call hym ſelfe backe to conſider thy iudgementes, that we may alwayes walke carefully and warely as in thy ſight: and that we may ſo be affrayd of thy iuſt vengeance, that we do not prouoke it by our ſtubbernes and other vices, but that we may ſo ſubmit and ſubiect our ſelues vntounto thee, that p. 75we being rayſed vp with thy hand and confirmed, may go forward in the holy courſe of thy vocation, whiles at the length thou do rayſe vsus agayne vntounto that heauenly kingdome which is purchaſed for vsus by the bloud of thyne onelyonly begotten ſonne. Amen.

6 Then the kinges countenance was changed, and his thoghts troubled him, ſo that the ioyntes of hys loines were looſed, and hys knees ſmote one agaynſt the other.

Here Daniel declareth that the kinges minde was ſtricken with feare, leſt any man ſhould ſuppoſe that the feare was conceaued without cauſe. And he doth alſo expreſſe by many circumſtances how the the king was troubled, that it might be euident that the cauſe was not ſmall. And it was neceſſary that he ſhould thus be ſtricken, that all men might vnderſtand, that God did ſit in hys throne as iudge, and ſommon y^e king as gilty. We hauehave ſpokē before, and Daniel hath alſo declared the great pride of the king, and hys careleſſe ſecuritie hath bene a playne and cleare proofe of the ſame. For whereas the long continued ſéege ought to hauehave made him careful, he maketh a great feaſt, as if he had had no warre at all. Whereby it appeareth that he was ouercome with a dronkenes of mynde, that he could not féele hys owne miſeries. This was the cauſe therfore why God would waken him and rayſe hym out of his deadly dreame: becauſe he could not returne neither be called home to a ſober mynde by any vſuall meanes. Now that he was thus terrified, it might ſéeme to be a good preparation to repentance. But the ſame is ſet forth vntounto vsus in hys perſon, which is ſet forth in Eſau. Gen. 27.34Gen 27:34For Eſau was not onelyonly ſtricken with ſorrow when he ſaw him ſelfe refuſed, but he alſo aſked the bleſſing of hys father with great mourning and lamentation, but ouer late. The ſame is now ſet forth in king Beltſazar. But all thinges are to be noted in order.

Daniel ſayth: that the kinges countenance was changed: furthermore the ioyntes of hys loynes were looſed and he was troubled or terrified in his thoughtes. Laſt of all he addeth: that his knees ſmote one agaynſt the other: for the word doth properly ſignifie to ruſh agaynſt. The prophet declareth the matter by the ſignes, that is to ſay, that the king Beltſazar was affrayd at the viſion, whereof mention was made. There is no doubt (as I ſayd before) but that he was thus terrified by Gods apoyntment. For we know that the reprobate, although God doo openly declare that he calleth them to his iudgement ſeate: yet doo they remayne ſenſeles, and are nothing affrayd. But God would ſtrike the hart of this wicked kyng, ſo that there ſhould be no excuſe of ignoraunce.

And here we may note that God doth by diuerſe meanes touch mēs harts. I ſpeake not onelyonly of y^e reprobate, but alſo of the elect. For we ſée euen very good men to be ſlacke and ſlow when God doth ſommon them to his iudgement ſeat. Therfore is it neceſſary that they be compelled with chaſtiſementes, for they would neuer come willingly vntounto God. He can moue their mindes without any violence: but he will ſet forth vntounto vsus, as it were in a glaſſe, how great our ſlownes and ſlacknes is: for we neuer obey his word but agaynſt our willes. Wherfore he bringeth downe his owne children by correction, when he doth not preuaile by his word alone. But as concernyng the reprobate, he doth oftē diſcloſe their contumacy. For he doth entiſe them by fayre meanes before hee take vppon him the office of a iudge: and when he preuaileth not hereby, he threatneth: and when threatnynges auayle not or can take no place, then doth he ſommon them to his iudgement ſeat.

As concernyng the kyng of Babylon, God had ſuffered Daniel to kepe ſilence. For the kyngs ingratitude and pride had ſtopped the way that Daniel could not do the office and part of a teacher, as he was willyng. The kyng of Babylon therfore lacked a teacher. But God ſodenly appeared as a iudge by this writyng, of the which ſome thyng is lightly p. 76touched, and more ſhalbe ſayd in place conuenient. Howſoeuer it is, we do ſée that kyng Beltſazar was not onelyonly admoniſhed by an outward ſigne, of his deſtruction that was at hand: but that he was alſo wakened inwardly to know that he had to do with God. For y^e reprobate do flatter thē ſelues often times, although God ſhew him ſelfe to be their iudge. But he hath dealt otherwyſe with kyng Beltſazar: for he would hauehave him to bee terrified that he might be the more attentiue to read the writyng. This terror (as I ſayd before) was a preparation to repentaunce: but he fayled in the mid way, as we ſée many do, which tremble at the voyce of God or at the ſignes of his vengeance as ſoone as he admoniſheth them: but they vaniſh away ſtraight wayes, ſo that they are not taught as they ſhould be.

Like vntounto this is the example of Eſau: Gen. 25.Gen 25for he deſpiſed the grace of God when he heard that hee was depriued of the heritage that was promiſed from God. He counted the bleſſing therfore but as a fable, vntill he perceaued that the matter was executed in dede: then began he to lament, but altogether in vayne. Such was the trouble of kyng Beltſazar. For as we ſhall ſée afterward, euen when Daniel did expound vntounto him the writyng, yet was he nothyng moued with this matter, but adorned Daniel with royall ornamentes. But this was for an other end and purpoſe. For whiles his nobles were moued and the thyng was made open, God by this meanes dyd declare his glory: and Darius alſo which tooke y^e Citie with Cyrus his ſonne in law, vnderſtoode that he got not y^e victory by his owne power or induſtry, neither that he was ſo holpen of the two Princes Gobria and Gabatha: but all the thyng was done by the prouidēce of God. So then doth God ſhew, as it were in a glaſſe, that he is the reuenger of hys people, as he had promiſed ſeuenty yeares before.

7 Wherefore the kyng cryed loude that they ſhould bring the Aſtrologians, the Chaldeans and y^e ſoothſayers. And the king ſayd to the wiſe men of Babel: Whoſoeuer can read this writing and declare me the interpretation therof ſhalbe clothed with purple, and ſhall hauehave a chayne of gold about his necke, and ſhalbe the third ruler in the kyngdome.

The Prophet declareth that there was a redemy ſought of kyng Beltſazar for his ſorow. And hereby we gather agayne that his minde was ſo depely wounded, that he perceaued that he could not eſcape the hand of God: for hée would not els hauehave called the wiſe men ſo ſodenly in the mids of the feaſt. Furthermore when the Prophet ſayth: that he cryed loude, hereby it appeareth that he was ſo aſtoniſhed that he forgot that he was a kyng: for it was not agreyng to his dignitie to cry ſo loude at the table. But God had ſhakē of all his pride: therfore was he cōpelled to burſt forth in an outcry, as though he were a mad man.

But now let vsus ſée what was his remedy. He commaunded that y^e Chaldeans, ſoothſayers, and Aſtrologians ſhould be called. Hereby we gather how ready the wits of men are to vanitie, lyes and deceites. Daniel ſhould hauehave bene the firſt among the Chaldeans: and that aunſwere was worthy to be remembred when hee ſhewed to the grandfather of kyng Beltſazar before, that he ſhould be lyke the wilde beaſtes. Seyng then y^t this prophecy was thus approued by the ſucceſſe, y^e authoritie therof ought to hauehave ſtand in force euē aboue a thouſand yeares. He was alſo dayly in y^e kyngs ſight, yet was hee deſpiſed, and the kyng called for all the Chaldeans, Aſtrologiās, Sothſayers, and Mages. In déede the Sothſayers, Aſtrologiās, and Chaldeans were in ſuch high eſtimation, that they might eaſely darken the fame of Daniel. For they counted it an vnworthy thyng that a priſoner ſhould be preferred before their Doctours, whē they now knew that they did excell in this glory amongeſt all people, that they were onelyonly wyſe. Seyng then they would kéepe that eſtimation that they were, as it were the counſellers p. 77of God, it is no meruell though they deſpiſed a ſtraunger. Howbeit this thyng hath no colour before God. For what can bee alledged for the defence of the wicked kyng? His grandfather was ſet forth as a ſpectacle of Gods vengeance neuer to be forgotten, when he was caſt forth of the company of men, when hee dwelt with the brute beaſtes, yea with the wilde beaſtes of the foreſt. And this could not ſeme to come by chaunce. For God had admoniſhed hym hereof in a dreame, and alſo made his Prophet an interpreter of the oracle and viſion: wherefore the fame of this matter ought to hauehave bene in perpetuall remembrance amongeſt the Chaldees.

The Nephue of king Nebuchadnezer forgetting thys example, doth rage agaynſt the God of Iſraell, doth pollute the veſſels of the temple, and maketh a triumph wyth hys Idols. But when God ſetteth forth a ſigne of his iudgemēt, he calleth for the Chaldees and Mages, and forgetteth Da: niel. Can thys be excuſed by any meanes? We ſée therefore that mens myndes are ouer prone to the craftes of Sathan, and this prouerbe is true: the world would be deceaued. And thys is worthy to be noted, becauſe that many men now a dayes would gladly pretend ignoraunce in the ſtead of a ſhield in doubtful matters. But they may eaſely be anſwered, that they are willingly blinded, yea that they ſhut their eyes agaynſt the manifeſt light. For if God did count king Beltſazar inexcuſable becauſe he had a Prophet once offered vntounto hym, what ſhall it auayle vsus at thys day, to pretend theſe colourable excuſes? Oh if I knew certainely which were the will of God, I would ſtraight wayes obey. For God dayly cryeth openly and calleth vsus vntounto hym, and ſheweth the way, but there is none that anſwereth, or followeth, or at the leaſt very feawe. Therefore we ought diligently to conſider the example of the kyng of Babylon, when we ſée that he is very diligēt, & yet in the meane ſeaſon doth not ſéeke God as he ought. Wherefore? He wandreth about the buſh, he ſéeth that he is taken and that he can not eſcape Gods iudgement: but in the meane tyme he ſéeketh comfort at the Mages and Chaldees, that is to ſay, at the deceauers. For they had bene already found ſo to be once or twiſe, as we hauehave ſéene before: and thys ought to hauehave bene publiſhed and knowen vntounto all.

We ſée then that king Beltſazar was blynde, becauſe he ſhut hys eyes againſt the light offered: as all the world is blind at this day almoſt, becauſe it doth not wāder in darknes, but when the lyght is offered it ſhutteth the eyes, as though it refuſed the grace of God, and would caſt it ſelfe downe wilfully: And this is ouer common.

Now whereas the Prophet ſayth: that the king promiſed to the wiſe mē, that whoſeuer could read the writing ſhould hauehave a golden chayne: furthermore, he ſhould be clothed with purple, and ſhould be the third ruler in the kingdome: hereby it appeareth y^t he was not ſincerely touched with the feare of God. And this reſiſting is worthy to be marked in the reprobate, becauſe they feare the iudgement of God, and yet in the meane ſeaſon the pride which is in their hartes is not corrected, but it burſteth forth: euen as we ſée in thys king: For, his knees did ſmite one an other: Furthermore, the ioyntes of his loynes were looſed: and to conclude, there was no part of hys body which did not tremble. Therefore the king was as it were dead, becauſe that feare had oppreſſed all hys ſenſes. Yet ſée we in the meane tyme a ſecret pride lying hyd in hys hart, which burſt forth afterward when he promiſed, that he ſhould be the third in hys kingdome whoſoeuer ſhould interprete the writing. God had now caſt hym downe from the dignity of a king: yet wil he ſet vp others in dignity, fighting as it were agaynſt God. What meaneth thys? We ſée hereby that whenſoeuer the wicked are terrified, yet do they cheriſh wythin themſelues a ſecret pride and ſtubbernes, ſo that God can neuer bring thē vnderunder. They do ſhew many ſignes of repentaunce, but in the meane ſpace if any mā do wiſely cōſider all theyr déedes & wordes, he ſhal finde that which the Prophet here ſpeaketh of kyng Beltſazar, that they do euē rage againſt God, and that they will neyther learne nor be obediēt although they be vtterly p. 78aſtoniſhed. We hauehave ſéene thys thyng partly in this verſe, & we ſhall ſée it more manifeſtly in the end of the chapter.

Now foraſmuch as belongeth to the end of the verſe, where he ſayth: he ſhall rule as the third in the kingdome, it is not ſure whether he promiſe the third part of the kingdome, or whether he ſayth that he ſhould be the third: for many thinke that the Quéene of whō there ſhalbe mention made hereafter, was the wife of king Nebuchadnezer and the Grandmother of king Beltſazar.

8 Then came all the kinges wyſemen, but they coulde not read the writing, nor ſhew the kyng the interpretation.

9 Then was king Beltſazar greatly troubled, and hys countenaunce was changed in him, and hys Princes were aſtonied.

Here Daniel declareth that the king was deceaued in hys opinion, becauſe he truſted that there ſhould be ſome interpretation of that writing amongſt the Mages, Aſtrologiās, Chaldees, & Soothſayers: but there was none which could read it. Therefore here he is puniſhed for hys ingratitude, becauſe hee counted the Prophet of God nothyng, whē yet he knew that it was foretold vntounto his grandfather that came to paſſe afterward, and that Daniel did alwayes excell in wiſedome, ſo that there were proofes both many & ſure enough of hys calling. Becauſe then he had ſo contemned the incomparable benefite of God, here he is deſtitute of counſayle, and he ſéeth that he called all the Chaldeans and Aſtrologians in vaine.

And Daniel ſayth: that there was none which coulde read the writing or ſhew the interpretation thereof to the king. Becauſe thys ſéemeth abſurde, the Hebrue Doctours do labour much herein. Other thinke that the letters were ſet out of order: and other thinke that the letters were chaunged, and other do ſuppoſe that the characters or forme of the letters were chaunged. But we hauehave ſayd in an other place, that the Iewes are bolde in their diuinations as oft as they hauehave not a ſure reaſon. And we hauehave no néede of thoſe coniectures: for it is probable that the writing was eyther onelyonly ſet forth to the kyng and was hid from all the Chaldees, or els they were ſo blinded, that in ſéeing they ſhould not ſée: as God doth alſo often times ſhew ſuch aſtoniſhment euen vntounto the Iewes. We ſée what he did pronounce by Eſay: Iſay. 29.10.Isa 29:10your law ſhalbe as a booke that is ſhut vp. If any man ſay, read thys, he will ſay the booke is ſealed, I can not: or let the booke be opened & all ye ſhalbe as it were blynde, yea they which do ſéeme moſt expert aboue other, ſhall ſay they are idiots, and not to be learned men. Therefore that which God threatned to the Iewes, and we know was fulfilled in them, and is fulfilled at this day, becauſe there is a couering caſt ouer their eyes (as Paul ſayth) that they ſhould be blinde in the moſt cleare light:2. Cor. 3.14.2 Cor 3:14 what maruell thē is it if the ſame happē to the Chaldees, that they can not read the writing? Therefore what nede is there now to cō iecture that the letters were ſet out of order, or written in an other order, or ſome put vnderunder other, that the word Tekel ſhould goe before, and then Mene Mene? Theſe things bee to vayne. Thys is certaine, that God would admoniſh the king of his deſtruction now at hand: alſo that his minde was troubled, not that he would repent, but that hys careleſnes ſhould be inexcuſable: and that whether he would or not he ſhould call for ſome remedy, becauſe he knew he had to do with God.

Now as concerning the writing, God ſhould not hauehave bene frée except it had bene in hys wyll to ſpeake ſometime with one man alone, ſometime with more. Therefore he would that king Beltſazar ſhould know thys writing. In the meane ſeaſon all the Mages, as though they had bene blynd, could not read the writing. As concerning the interpretation, it is no meruaile if they were doubtfull in it. For God ſpake darkly whē he ſayth: Mene, Mene, & then, Tekel, that is, weighed: Peres, it is diuided. Although thoſe p. 79Mages had read theſe foure wordes an hundreth tymes, yet they could neither coniecture, nor comprehend in reaſon what they ment. For that was an allegoricall prophecy, vntill there was an interpreter ordayned from heauen. But foraſmuch as belōgeth to thoſe letters, there is no meruaile though the eyes of the Mages were ſhut and cloſed vp, becauſe it pleaſed God ſo, which would ſommon the kyng to hys iudgement, as we hauehave ſayd.

The Prophet ſayth: that the king was astoniſhed, his countenaūce was chaunged, hys Princes were alſo troubled. The féeling of the iudgement of God muſt of neceſſity encreaſe, leſt the thyng ſhould hauehave bene hid. For (as we ſhall ſée afterward) king Beltſazar hymſelfe was ſlayne in that ſame night. Cyrus entred when the Babylonians feaſted and were careleſly geuen to their daintyes and delicates. In that ſame dronkenes thys ſo notable an example of the iudgement of God might hauehave bene ſtraight way buryed, except it had bene made manifeſt by many circumſtances. Therefore the ſecond tyme Daniel repeateth, that the king was troubled after that hée ſaw that there was no counſayle nor helpe in the Mages and Aſtrologians. Alſo he ſayth: that hys Princes were astoniſhed: becauſe it was not méete that the kyng onelyonly ſhould hauehave bene troubled, but alſo y^e whole Court, that y^e fame might not onelyonly ſpread thorow the Citie, but alſo to other Countreyes: becauſe there is no doubt but Cyrus was afterward taught of this prophecy, neither would he hauehave ſo loued Daniel, or treated hym ſo honorably, but that he knew thys thyng.

10 Now the Queene by reaſon of the talke of the kyng and hys Princes, came into the banket houſe, and the Queene ſpake, and ſayd: O kyng lyue for euer: let not thy thoughtes trouble thee, nor let thy countenaunce be chaunged.

11 There is a man in thy kingdome, in whom is the ſpirit of the holy Gods, and in the dayes of thy father, light and vnderſtanding and wiſedome lyke the wiſedome of the Gods was found in hym: whom the kyng Nebuchadnezer thy father the kyng I ſay, thy father made chiefe of the Enchaunters, Aſtrologians, Chaldees, and Soothſayers.

Here Daniel declareth, by what occaſiō he was brought before the kyng: that he myght read and interprete the writing. He ſayth that thys was done by the Quéene. Men doubt whether it was the wyfe of kyng Beltſazar, or hys grandmother: but it is probable that the woman was now olde which ſpeaketh of the tyme of kyng Nebuchadnezer. Albeit thys coniecture peraduenture is not very certayne: therefore it is better here to ſuſpend the iudgement hereof, then to iudge any thyng raſhly, but that we ſaw before that hys wyfe ſatte at the table with him. But we muſt diligently note that which we may ſurely gather by the wordes of the Prophet, that is, that the kinges ingratitude is caſt him in the téeth, that he did not ſend for Daniel among the Mages, Chaldees, and Aſtrologians.

The holy man would not be counted in that order: and he were worthy that God ſhould ſpoyle hym of his prophetical ſpirit, if he had ioyned him ſelfe with theſe deceauers: and it eaſily appeareth that hee was ſeparated from them. The kyng Nebuchadnezer had made him ruler ouer all the Mages: but he would not vſe this honor, becauſe (as I hauehave ſayd) he ſhould hauehave depriued him ſelfe of the gift of prophecy. For we muſt ſée what is lawful for vsus to do. We know that we are prone to nothyng more then to be drawē away with the entiſementes of the world, eſpecially with ambition, which blindeth vsus, and troubleth all our ſenſes: and there is no greater peſtilence. For when any man ſéeth y^t he can either get ſome honour or ſome gayne, he doth not conſider what is lawfull or what God permitteth, but is caryed away as it were with a blynd madnes. The ſame p. 80thyng might hauehave come vntounto Daniel, if hee had not bene holden backe through a hartie zele of true pietie. But he refuſed that honour offered vntounto hym of kyng Nebuchadnezer. Therfore would he neuer be counted amōg the Soothſayes, Aſtrologians, and ſuch lyke deceauers, which did delude that nation with their enchauntmentes. Hereof commeth it that now the Quéene ſayth that there is a certaine man named Daniel. But the kyng was not blameles by this pretence: becauſe (as we hauehave ſayd) Daniel had gotten him a famous name for many yeares, and God would note him forth with a ſure note, that mēs mindes ſhould be bent vponupon hym as vponupon an heauenly Angell. For as much then as kyng Beltſazar knew not y^t there was ſuch a Prophet in his kyngdome, it is the ſigne of a ſhamefull & beaſtly careleſnes. Therfore God would caſt this in the téeth of kyng Beltſazar by a womā, when ſhe ſayth: Let not thy thoughtes trouble thee. She calleth vponupon him gently, becauſe ſhe ſaw hym to be afrayd: But in the meane ſeaſon ſhe ſheweth that he erreth ouer groſſely, becauſe he wandereth about the buſh and yet might ſoone come to hys purpoſe, for as much as God had geuen to his Prophet a light in his hand to lighten hym, except hee deſired willyngly to wander in darkenes, as all the reprobate do.

Furthermore, we may ſée in this kyng y^e common vice of all mankind, that is, that none doth runne out of y^e way, but he which either flattereth him ſelfe in ignoraūce, or els that would hauehave all light extinguiſhed. Now, whereas y^e Quéene ſayth: That the ſpirite of the holy Gods is in Daniell, we hauehave declared in an other place what is men therby. For it is no marueile though prophane mē do ſpeake ſo, becauſe they are not able to diſcerne betwixt y^e onelyonly God & the Angels. Wherfore they called Gods indifferētly what ſo euer came from God or from the heauens. Hereby it commeth then, that y^e Quéene calleth the Angels holy Gods, & in y^e meane ſeaſon ſhe ſetteth God but amongeſt the commō ſort. Howbeit it is our part ſo to knowledge the onelyonly God, that hée alone ſhould hauehave the préeminence: and that the very Angels be brought vnderunder him, and that there is no excellency neither in heauen nor in earth, which can obſcure hys glory. For the Scripture laboureth to this end, to ſet God in moſt high degrée: and alſo that nothyng ſhould be of ſuch excellency which ſhould not geue place to his Maieſty. But here we ſée how neceſſary it is that we be taught of the one onelyonly eſſence of God: becauſe from the begynnyng of the world men were alwayes perſuaded of this, that there was ſome one moſt hye power: but afterward they all vaniſhed away in their owne cogitations, ſo that they dyd forget God: & moreouer did ioyne him with the Angels, ſo that all thynges were confounded. Seyng then we ſée this, let vsus know that we hauehave néede that the Scripture ſhould be our guide and teacher to ſhine before vsus & to geue vsus light y^t we imagine nothyng of God, but ſo farre as he calleth vsus vntounto him by his word & doth willingly opē him ſelfe vntounto vsus.

¶ The Prayer.

GRaunt almighty God, ſeyng thou doeſt continually call vponupon vsus by thy Prophetes, and doeſt not ſuffer vsus to wander in the darkenes of errours: graunt we beſech thee, that we may diligently hearken to thy voyce, and that we may ſhew our ſelues willyng to learne and to be obedient: eſpecially ſeyng thou doeſt ſet forth vntounto vsus ſuch a maſter and teacher, in whom all the treaſures of wiſedome and knowledge are encloſed. Graunt O Lord that we may ſo ſubmit our ſelues to thyne onelyonly begotten ſonnne, that we may continue in the right courſe of our holy vocation, and that wee may alway bend our ſelues to that marke vntounto the which thou doeſt call vsus, whiles that we hauyng ouercome all the battailes of this life, may in the end attaine to that bleſſed reſt which is purchaſed for vsus with the bloud of the ſame thy ſonne. So be it.

We hauehave ſayd before, that the kyng was admoniſhed by the Quéene, and that he was conuinced of ingratitude ſo p. 81playnly as might be, in that hee had ſuffered that excellent Prophet of God to be deſpiſed, whereas that worthy prophecy wherof we hauehave treated, ought to hauehave bene renowmed, and publiſhed amongeſt all mē, to mainteine a perpetuall authoritie to this holy man. Now that Daniel ſayth that the Quéene entred into the houſe of the banket: hereby we may take a probable coniecture, that ſhe was not the kynges wife, but rather his grandmother. I ſayd that I wil not contend about that matter, becauſe in doubtfull thyngs eueryevery man may fréely vſe his owne iudgement. But theſe thinges ſéeme not to agrée betwixt thē ſelues, that the king did banket with his wife and concubines, and alſo that the Quéene entred into the banket houſe. Therefore here we gather that ſhe was called Quéene for honour ſake, who though ſhe had no power, yet was ſhe in authoritie and fauour. And the teſtimonie of Herodotus doth alſo confirme this, which prayſeth the wife of kyng Nebuchadnezer, whom he calleth Labynetus: He prayſeth her for her ſingular prudence, and he calleth her Nitocris. Therfore theſe thynges will agrée well enough, that this matrone was abſent from the feaſt, becauſe it was not mete for her age and grauitie to feaſt with others which did delight in riotouſnes. She then entred into the banket houſe and admoniſhed the kyng of Daniel: & now ſhe addeth the cauſe wherfore Daniel was ruler ouer the Mages, Soothſayers, Diuiners and all the Chaldees.

12 Becauſe a more excellent ſpirite and knowledge, and vnderſtandyng (for hee did expounde dreames and declare hard ſentences, and diſſolued doubtes) were found in him, euen in Daniel whom the kyng named Beltſazar: now let Daniel be called & he will declare the interpretation.

The Quéene doth here ſhew the cauſe wherfore Daniel gotte that dignitie, that he might be counted the prince and maſter of all the wiſe men: Becauſe (ſayth ſhe) the excellency of the ſpirite was founde in him: ſo y^t he did interpret dreames, and declare ſecretes, and open doubtfull matters. Here ſhe reckeneth thrée giftes wherin Daniel was excellent, and ſo ſhe proueth that he paſſed all the Mages, and that none was able to bee compared vntounto him. The Mages in déede did boaſt that they were interpreters of dreames, that they could diſcloſe all doubtes and declare darke matters: but their vanitie and fooliſh boaſtyng was now already twiſe tryed out. The Quéene therfore doth worthely attribute theſe thrée thynges vntounto Daniel, to declare that he excelleth all others. Agayne ſhe reaſoneth of his authoritie when ſhe ſayth, that he had a name geuen him of the kyng. We hauehave ſpoken of this name Beltſazar before: but for this purpoſe did the Quéene ſay that this name was geuen him, that kyng Beltſazar might know that hee was had in great eſtimation and honor with his grandfather: and therfore is he named, becauſe Beltſazar might hauehave deſpiſed foreners: but reaſon compelled him to yelde ſomewhat to the iudgement of his grandfather, whom all men did know to hauehave bene an excellent man, although God for a tyme did abaſe hym, as we hauehave ſéene, and Daniel doth agayne repete it.

13 Then was Daniel brought before the kyng, and the kyng ſpake and ſayd vntounto Daniel: art thou that Daniel which art of the children of the captiuitie of Iudah, whom my father the kyng brought out of Iewry?

14 Now I hauehave heard of thee that the ſpirite of the holy Gods is in thee, and that light and vnderſtandyng and excellent wiſedome is founde in thee.

15 Now therefore wiſe men, and Aſtrologians hauehave bene brought before me, that they ſhould read this writyng and ſhew me the interpretation p. 82therof: but they could not declare the interpretation of the thyng.

16 Thē heard I of thee that thou couldeſt ſhew interpretations, and diſſolue doubtes. Now if thou canſt read the writyng and ſhew me the interpretation thereof, thou ſhalt be clothed with purple and ſhall hauehave a chayne of gold about thy necke, & ſhalt be the thyrd ruler in the kyngdome.

Here the kyng doth not acknowledge his careleſnes, but doth aſke Daniel without ſhame, and doth aſke him as a captiue: Art thou that Daniel of the captiuitie of Iudah, whō my father caryed away? He ſemeth here to ſpeake contēptuouſly, that he might briue Daniel to flatter him like a bond ſlaue: Although we may read this ſentence as though Beltſazar ſhould enquyre by maner of admiration: art thou that Daniel? J hauehave in deede heard of thee: He had heard of late and regarded him not, but now when extreme neceſſitie preſſeth him, hee geueth ſome honour to Daniel. I hauehave heard therfore (ſayth hee) that the spirite of the Gods is in thee, that thou canst diſſolue doubtes, and diſcloſe ſecrete thinges. As concernyng the ſpirite of the Gods, we hauehave ſayd before, that kyng Beltſazar after the commō maner of the heathen, maketh no difference betwixt God and the Angels: for thoſe miſerable men could not extoll God as it was conuenient, ſo that the Angels ſhould be as it were vnderunder his féete. But yet this maner of ſpeach doth ſhew that men were neuer ſo brutiſh, but they did aſcribe vntounto God eueryevery thyng that was excellent: like as we ſée euen of prophane writers all ſuch thynges to be called the good giftes of the Gods, which did ſerue for the commoditie of men, or had in them ſelues any excellency or worthynes. Thus the Chaldees called the gift of vnderſtandyng or knowledge which was rare and excellent, the ſpirite of the Gods, becauſe they did know that men did not atteine nor get vntounto them ſelues the gift of prophecy by their owne induſtry and diligence: but that this is a heauenly gift. Therefore they are compelled to geue God his prayſe. But becauſe the true God was vnknowne vntounto them, they ſpake intricatly, and (as I ſayd) they called the Angels Gods, becauſe in y^e darkenes of theyr ignoraunce they could not diſcerne who was the true God. How ſoeuer it be, Beltſazar here declareth in what eſtimation he had Daniel.

But he affirmeth that he hath thys thing onelyonly of other mens report: whereby hys dulnes is agayne declared. For he ought to hauehave knowledge of the Prophet by trial and experience: but when he is content onelyonly wyth the bare rumor, hereby doth it appeare how proudly he deſpiſed the teacher that God offered, and yet would neither conſider nor acknowledge hys owne wickednes. Howbeit God doth thus oftentymes wring out a confeſſion from the wicked, whereby they ſhould condemne themſelues, although they would moſt gladly anoyde it.

To the ſame effect alſo tendeth that which he ſayth: all the wyſe men and Southſayers, and Enchaunters were brought forth before me, which ſhould read the writing vntounto me, and open the interpretation: but (ſayth he) they could not. For God did puniſh hym when in hys extreme neceſſity he ſhewed that all the Chaldees and Soothſayers, in whom yet he put his whole truſt, did nothing profit hym. Seyng then hys hope fayled hym, hereby he acknowledgeth that he was deceaued when he nouriſhed the Mages & Soothſayers, and thouht that he was well defended wyth counſayle, ſo that he had them with him. In the meane ſeaſon, that the holy Prophet was reiected, it was intolerable vntounto God, & that worthely. Beltſazar doth cōfeſſe thys, although he doth not thinke it. Therfore hauehave I ſayd that the cōfeſſion was not frée nor voluntarily, but violently extorted and wrong forth by the ſecret power of God.

And he doth promiſe alſo vntounto Daniel the ſame which he had promiſed before vntounto the Mages: Thou ſhalt be clothed with purple (ſayth he) if thou read this writing, and thou ſhalt hauehave a chaine of golde about thy necke, and thou ſhalt be p. 38the third in my kingdome. But euen then was hys kyngdome at an end: and yet doth he offer thys dignitie vntounto Daniel wythout all care. Wherby it appeareth that the terrour which God had ſtricken hys hart wythall, was gone and vaniſhed: like as men takē wyth a phreneſy are meruelouſly vnquiet, and ſo can hauehave nothyng certayne, and they wyll ſo leap vp in the mideſt of their feare, as though they would clime to the heauen or flie in the ayre. Euen ſo thys tyrant although he tremble at the iudgement of God, yet doth he retayne a ſecret pride in hys hart, and imagineth that he ſhall be a kyng for euer, whiles he doth thus promiſe vntounto others both riches and honours.

17 Then Daniel aunſwered and ſaid before the kyng: keepe thy giftes to thy ſelfe, and geue thy rewardes to an other: notwithſtanding I wyll read the ſcripture to the kyng, and open the interpretation thereof vntounto hym.

Here Daniel doth firſt of all refuſe the rewards offered. We do not read that he did ſo before: no he ſéemed to embrace that which was geuen him of the king Nebuchadnezer. What is the cauſe of this diuerſity? for it is not lyke that the Prophete chaunged hys mynde or purpoſe. What is the cauſe then that he was content heretofore to receiue honour of y^e kyng Nebuchadnezer, and now refuſeth the honour offered? Agayne, here is an other doubt. For in the end of y^e chapter we ſhall ſée that he was clothed wyth purple, and alſo it was publikely proclamed by decrée, that he ſhould be third in the kyngdome. Wherefore it ſéemeth that eyther the Prophet had forgotten hymſelfe when he did receiue y^e purple which he had ſo boldly refuſed: or els what is the cauſe why he did ſo, and did not deny afterward to weare thys princely apparell? For the firſt, I doubt not but that he would ſpeake more roughly to that wicked and deſperate Beltſazar: but becauſe that there remayned yet ſome goodnes in kyng Nebuchadnezer, and he had good hope of hym, therefore did he treate hym more gently. As for kyng Beltſazar, it was of neceſſity that he ſhould be more roughly delt withall, becauſe he was come to all extremities. I doubt not but that thys was the cauſe of the difference. For the Prophet went forward cōſtantly in hys courſe: but it was hys dutie to put a difference betwixt the diuerſitie of the perſons: and becauſe there was greater pride, obſtinacy, and ſtubbornes in the king Beltſazar, therfore he declareth that he geueth vntounto hym leſſe honor then he did vntounto hys Grandfather. Furthermore the tyme of the captiuitie & ſubiection was now at an end, in reſpect wherof he did before reuerence the Monarchy of the Chaldees.

As concerning the contrariety which appeareth betwixt hys aunſwere and hys fact (whereof we ſhall ſpeake afterward) it ought not to ſéeme ſtraunge vntounto vsus, if the Prophet did at the firſt teſtify that he did not regard the kynges rewardes, and yet did not contend ouer behemently in the refuſall, leſt he myght ſéeme to do it craftely for the auoyding of preſent perill. He would ſhew therfore a great boldnes in both twaine. That he beginneth hys preface wyth the refuſall of the kynges giftes, he knoweth that the kingdome is but for a moment: Agayne that he receiueth the purple and other honours, he doth it becauſe he might hauehave ſuffered blame if he had vtterly refuſed it: for it had bene a ſigne of fearefulnes, which myght alſo hauehave bene ſuſpected of treaſon.

The Prophet therefore declareth that he doth boldly deſpiſe all that dignity that kyng Beltſazar offered hym (for he was now as a mā halfe dead) and doth in the meane ſeaſon ſhew hymſelfe not to feare any perill at all. For y^e kings deſtruction was at hand, and the City either the ſame houre or within few houres after was taken. Daniel therefore doth not refuſe this purple, to declare y^t he feared not death if néede ſo conſtrayned.

He myght hauehave bene more ſafe in hys ſecret places, if he had bene amongeſt the common people and without the p. 84Court: Againe if he had bene coūted as one of y^e ſeruaūts, he myght hauehave bene in leſſe daunger. When he then doubteth not to receaue the purple, he ſheweth hymſelfe to be wythout all feare. In the meane time there is no doubt but that he would beat downe the fooliſh arrogancy of the king, when he ſayth: take thy giftes to thy ſelfe & geue thy rewardes vntounto others, I care not for them. When he deſpiſeth the kynges liberalitie in ſuch ſort, he doth it doubtles to correct the kynges pride wherewyth he was puffed, or at the leaſt he would wound and pricke hys conſcience that he myght féele Gods iudgement, whereof Daniel ſhould afterward be both a preacher and a witnes.

18 O king, heare thou: The moſt high God gaue vntounto Nebuchadnezer thy father a kingdome, and maieſtie, and honour, and glory.

19 And for the maieſtie that he gaue hym, all people, nations, and languages trembled, and feared before hym: he put to death whom he would: he ſmote whom he would: whom he would he ſet vp, and whom he would he put downe.

20 But when hys hart was puft vp, and hys mynde hardened in pryde, he was depoſed from hys kyngly throne, and they tooke hys honour from hym.

Before that Daniel doth rehearſe the writing, and before he geueth the interpretatiō therof, he admoniſheth the kyng of the cauſe of thys wonder. For it had not bene mete to hauehave begonne with the reading, to hauehave ſayd [mene mene] as we ſhall ſée in the end of the Chapter: the king could not ſo hauehave profited by ſuch a ſhort maner of ſpeach. But here he declareth that it is no maruaile though God did ſtretch forth hys hand or put forth y^e likenes of a hand which did write the kynges deſtruction, becauſe the kyng had obſtinatly prouoked Gods wrath. We ſée then why Daniel beginneth wyth thys hiſtory, that Nebuchadnezer was a great Monarch, that he had ſubdued the whole world vntounto hym, that all men feared hys countenaunce: agayne, that he was caſt downe from the throne af hys kingdome, euen for thys purpoſe, to make it more playne that Beltſazar did not treſpaſſe of ignoraunce, becauſe that he ought ſoberly and modeſtly to hauehave behaued himſelf, conſidering that notable and meruelous example of hys Grandfather. But becauſe thys domeſticall admonition did nothing profit hym, Daniel declareth that the tyme is now at hand when God wyll ſhew his wrath vponupon him, euen by a fearefull wonder. Thys is the ſumme. But as touching the wordes, he ſayth firſt of all, that there was geuen to king Nebuchadnezer from God an Empire, a maieſtie, honor, and glory: as if he ſhould ſay, he was magnified and adorned of God, that he ſhould be the Monarch of the whole world.

We hauehave ſayd before, and Daniel wyll repete it agayne in many places, that kyngdomes do not come vntounto men by chaunce and fortune,Rom. 13 1.Rom 13:1 but from God, as Paul ſayth: that there is no power but of God. And God wyll hauehave hys prouidence to appeare after a ſpeciall maner in the diſtribution of kyngdomes. For although God gouerne y^e whole world, and thynges which ſéeme moſt ſmall in the gouernment of mankinde are ruled by hys hand: yet hys ſpeciall prouidēce doth appeare moſt euidently in kingdomes and Empires. And Daniel to confirme thys doctrine, addeth: that for the gaeat authority that God gaue hym, all men did tremble before hym. Whereby he ſignifieth that the glory of God is imprinted in kynges perſones ſo long as he wyll hauehave thē to raigne. Thys can not be outwardly ſéene, but the matter it ſelfe declareth it playnely, that kynges are armed wyth authority from God, in that they are able thus to retayne vnderunder their hand and at their appointment, great multitudes of men: for amongeſt mortall men, eueryevery one deſireth to be the chiefe. How doth it then come to paſſe, p. 85ſeyng ambition is ſo fixed in all mēs harts, that many thouſands wyll ſubmit thēſelues vntounto one, and ſuffer thēſelues to be ruled, yea that they can ſuffer at the handes of ſuch many iniuries? What is the cauſe hereof, but that God doth arme wyth the ſword and power, whom he wyll hauehave to be excellent in the world? This reaſon therefore is diligently to be noted that the prophet ſaith, that all did tremble at y^e ſight of king Nebuchadnezer, becauſe God had made hym great, that is to ſay, becauſe God would hauehave hym excellent aboue others in the world.

God hath many cauſes and thoſe many tymes moſt ſecret, why he doth extoll him and caſt downe an other. Howbeit this muſt we know without all doubt, that no kyngs come to authority vnles GOD lend them hys hand, and ſtyll ſtabliſhe them therein: and when hee wyll take away their power, they fall ſpedely: not that there commeth anything by chaunce in theſe mutations and chaunges, but becauſe that God, as is written in the booke of Iob, Iob. 12.18Job 12:18doth looſe their girdles whom he had before girded.

Then it followeth: whom he would kill he killed, whom he would he did ſmite Some thinke that the abuſe of the kinges power is here noted. But I had rather take it ſimply, that Nebuchadnezer had authority to caſt downe whom he would, and to exalt whom he would that it was in hys power to geue lyfe and to take away lyfe. I do not therefore referre theſe wordes to tyrannicall luſt, as though Nebuchadnezer had murthered many innocentes, had ſhed mās bloud without reaſon, or had ſpoyled many of their poſſeſſions, and had made other rich or rayſed them to honours: I do not take it ſo: but that it was in hys power either to kill or to geue life, to ſet vp or to caſt downe.

To be ſhort, me thinke that Daniel doth here deſcribe what power kynges hauehave, which may thus fréely deale wyth their ſubiectes: not becauſe it is lawfull, but becauſe none dare ſpeake agaynſt it. For whatſoeuer pleaſeth the king, all mē are compelled to agrée thereunto, or at the leaſt no man dare ſtirre againſt it. Seing that kynges then hauehave ſuch liberty, Daniel declareth that this kyng Nebuchadnezer was not rayſed hereunto by hys owne induſtry, wiſdome, or counſayle, or by hys good fortune: but he ſaith that he gate thys great Empire, and that he was terrible vntounto all, becauſe God had adorned hym wyth that glory. In the meane tyme yet it behoueth all kynges to regard, what is lawfull and what GOD permitteth them to do. For as they are kynges, ſo muſt they conſider alſo that they muſt once geue accomptes to the moſt high kyng. We can not gather hereby then that kinges are conſtitute of God to be lawles, to liue without order and to do what they liſt. But the Prophet (as I hauehave ſayd) ſpeaketh of the power that they hauehave. And ſeing that kinges hauehave power of death and life ouer their ſubiectes, he ſaith that the life of them al was in king Nebuchadnezers hand.

Then he ſayth: VVhen his heart was lifted vp, then was he caſt downe from the throne of his kingdome, and they ſpoyled him of his dignitie. He proſecuteth that which he began. His purpoſe is to declare to kyng Beltſazar, that GOD for a ſpace doth ſuffer their pride which do forget hym when they hauehave gotten high authoritie. Therfore ſayth he: kyng Nebuchadnezer thy grandfather was an hye Monarch: this did hée not atteine of himſelfe, neither yet did hée reteine the Empire and cōtinue therein, but as he was ſtayd & vpholden by the hand of God. Now the trāſformation of him into a boaſt, was a notable document, that their pryde can not alwayes bee ſuffered, which are vnthankefull vntounto God, and do not acknowledge that they do reigne by hys benefite. VVhen his hart therfore was lifted vp (ſayth he) and his mynde was ſet vponupon pride, there came a ſodaine chaunge. Hereby ſhouldeſt thou hauehave learned O kyng, and all his poſteritie, to deceiue your ſelues no longer with pride: but rather the exāple of this thy forefather ſhould ſtrike thy hart. Wherfore this writyng is ſet before thyne eyes, whereby thou mayſt vnderſtand that both thy kyngdome and thy life are euen now at an end.

And this ſentence is to be noted, that Daniel ſayth: That p. 86his heart was hardned in pride. For he geueth vsus to vnderſtād, that he was not puffed vp ſodainly with a light folie, as vayne men many tymes vſe to bee when there is no cauſe, and no inward motion of the minde goeth before: but hée would vtter vntounto vsus a greater matter, that this pride had now bene nouriſhed in his hart along tyme: as though hée ſhould ſay, that he was not taken with a ſodaine vayne motion, but that hée had ſo long bent him ſelfe vponupon pride, that he was obſtinate and hardened therin.

The Prayer.

GRaūt almighty God that ſeing eueryevery one of vsus hauehave our ſtate limited, we may be well contented with our place and condition, and that when thou wilt humble vsus, we may willingly ſubmit our ſelues vntounto thee, and ſuffer our ſelues to be gouerned by thee, & that we may neuer deſire that height that ſhould caſt vsus down headlong to deſtruction. Agayne, we beſech thee to graunt, that eueryevery one of vsus in our vocation may behaue our ſelues ſo modeſtly, that thou mayſt alwayes hauehave thyne high authoritie amongeſt vsus. Furthermore, that we may ſeeke nothyng but to beſtow our labour and trauayle to ſerue thee and our brethren to whom we are ioyned, that thy name may thus be glorified in vsus all, through Ieſus Chriſt our Lord. Amen.

21 And he was driuen from the ſonnes of men, and his heart was made like the beaſtes, and his dwelling was with the wilde Aſſes: they fed him with graſſe like Oxen, & his body was wet with the dew of heauen, till he knew that the moſt hye God did rule ouer the kingdome of mē, and that he appointeth ouer it whom ſo euer he pleaſeth.

This verſe nedeth no long expoſition, becauſe Daniel doth repete onelyonly that which hee had written before, that hys grandfather Nebuchadnezer, though hee were not chaunged into a beaſt, yet at the leaſt he was caſt forth of mās company, & that hee was deformed throughout all his body, & that he him ſelfe abhorred mans cōpany & would rather dwell with brute beaſtes. This was a horrible exāple, eſpecially in ſuch a great monarch, and worthy to be left in memory to the poſteritie frō hand to hād euen to a thouſand generatiōs, if that Monarch had endured ſo long. But that his nephew had ſo ſoone forgotten this leſſon, hereby is hee worthely reproued of ſhamefull ſecuritie and careleſnes. This then is the cauſe why Daniel doth agayne rehearſe the hiſtory: He was cast forth from the ſonnes of men (ſayth he) and his hart was lyke the beaſtes, that is to ſay, he was deſtitute of reaſon and iudgement for a tyme. And we know that this is the chief difference betwixt men and beaſtes, that men do vnderſtand and iudge: but the brute beaſtes are onelyonly caryed by their ſenſes. God therfore ſhewed a terrible example vponupon this kyng when he thus ſpoyled him of reaſon and vnderſtandyng.

He ſayth: That his habitation was with the wilde Aſſes, which before had dwelt in that palace which was knowne to all the world, from whence all the people of the Eaſt did at that tyme receiue their lawes. Therefore ſeyng he was wont to be worſhipped for a God, this was a terrible iudgemēt, that afterward he dwelt with the wilde beaſtes. And whereas now they fed him with graſſe like a bullocke, which before had all maner of delicates at his pleaſure, and was wont to be fed ſo dayntely as the aboundance of hys kyngdome would beare: eſpecially ſeyng the Eaſt partes are more delicate then all other, and that Babylon was alſo the mother of all riotouſnes: ſeyng the condition of the kyng was ſo chaunged, all men might know that this was not done by fortune, but by the rare and the ſingular iudgement of God. Afterward he addeth that which he ſpake before: That his body was watered with the rayne of heauen, vntill he knew that the hygh God dyd rule in the kingdome of men.

Here is agayne expreſſed the end of his puniſhment, that p. 87Nebuchadnezer ſhould know that he was made kyng by Gods appointment, & that no earthly kings cāſt and but as God ſtayeth them by his hand & power. But they do thinke them ſelues to be ſet ſafe and ſure from all chaunges and miſfortunes. And though they ſet forth for a ſhew in theyr titles theſe wordes, that they do reigne by the grace of God: yet do they deſpiſe all that is of God and God him ſelfe, for they take vntounto them ſelues the glory of God. This is the madnes of all kynges, as may be gathered of theſe wordes. For if kyng Nebuchadnezer had bene perſuaded of this, that kinges are ſet in place by God, and that they do depend onelyonly of hys good pleaſure, and that they ſtand or faull as he decréeth: there had bene no nede of this puniſhment, as is plainely expreſſed in theſe wordes. Therfore he ſhut forth God from the gouernement of the world. And this is the commune maner of all earthly kynges, as I hauehave ſayd before. They will all (I graūt) profeſſe otherwiſe: but the holy ghoſt doth not regard ſuch feyned proteſtations, as they tearme them.

Wherfore in the perſon of kyng Nebuchadnezer, the dronken preſumption of all kynges is ſet forth vntounto vsus as in a glaſſe, that they thinke in dede that they ſtand by theyr own power, and they exempt them ſelues from the gouernment of God, as though he did not ſit as iudge in the heauens. It was neceſſary therefore that Nebuchadnezer ſhould be humbled, vntill that he did know that God reigneth vponupon the earth, becauſe that by commune opinion they do ſhut him vp in the heauen, as though he were contented with his reſt, and had no care for mankynd.

In the end is added: and whom he pleaſeth, he ſetteth ouer it. Which expreſſeth more playnely that which he had ſpoken darkly, how that Nebuchadnezer beyng daunted, tamed, and brought down by ſeuere puniſhment, did know that God raigneth in the earth. For when earthly Princes behold them ſelues ſo defended with their Gardes, ſo to abound with riches that they can with a word gather great armies, when they ſée alſo that all men are afrayde of them, they thinke that God hath no more authoritie ouer them, and they can not perceiue how any chaunge can come vntounto thē: as it is ſpoken of all the proude perſons in y^e Pſalme:Pſal. 10.6.Ps 10:6 & as Iſaiah Iſa. 28.15.Isa 28:15ſayth to y^e ſame purpoſe: Though the ſcourge paſseouer, or the floude ouerflow the whole earth, yet ſhall none euill touch vsus: As though they ſhould ſay, all though God ſhould thunder and lighten from the heauen, yet ſhall we be ſafe and ſure from all diſcommoditie & daunger. Thus do kyngs perſuade them ſelues. Wherefore, then do they begyn to know God to be the kyng of the earth, when they do perceiue that it ſtandeth in his hand and pleaſure to caſt down whom he hath before raiſed: and agayne to exalte the humble and the abiect: ſo that this is the explication of the former ſentence.

22 And thou his ſonne Beltſazar haſt not humbled thy hart, though thou hauehave knowne all this.

Here Daniel declareth to what end he hath rehearſed that which we hauehave heard hitherto of y^e puniſhment of king Nebuchadnezer. Beltſazar ought to hauehave bene ſo moued with that example in his owne familie, that he ſhould hauehave ſubmitted him ſelfe vntounto God. Now it is credible that his father Euilmerodah had alſo forgotten that puniſhment: yet becauſe hee did not deale ſo diſſolutly agaynſt God, neither did he reproch the true and ſincere Religion, God dyd ſpare the miſerable tyraunt which did reteyne hym ſelfe in ſome mediocritie. But as concernyng his nephew Beltſazar, he was altogether intolerable: therefore God ſtriketh kim. This is it that the Prophet now teacheth: Thou art his ſonne (ſayth he). He vrgeth him with this circumſtance, becauſe he neded not to fetch an example farre from ſtraunge nations, when he might know at home that thyng which was mete and neceſſary to bee knowen. And he doth alſo amplifie the crime after an other ſort, when he ſayth: Thou diddeſt know all this. For men vſe to pretend ignoraunce for a ſhielde, whē they extenuate their faultes and excuſe their p. 88crimes: but they which wittingly and willingly do offende, want all excuſe. The Prophet therfore cōuinceth this kyng of manifeſt contumacy: as though he ſhould ſay, that he had prouoked Gods wroth of ſet purpoſe, becauſe he was not ignoraunt how great and how horrible a iudgement doth belong to all proude perſons, in that he hath ſuch a wonder full notable example in his grandfather, which ſhould alwayes hauehave bene in his remembraunce.

23 But haſt lift thy ſelfe vp agaynſt the Lord of heauen, and they hauehave brought the veſſels of his houſe before thee, and thou and thy princes, thy wiues and thy concubines hauehave dronke wine in them, and thou haſt prayſed the Gods of ſiluer, and gold, of braſſe, yron, wood, and ſtone, which neither ſee, neither heare, neither vnderſtand: and the God in whoſe hand thy breath is and all thy wayes, him haſt thou not glorified.

The Prophet doth proſecute his purpoſe, and confirmeth that which I hauehave ſpoken, that kyng Betſazar would receiue no doctrine, but was willyngly blynded at Gods iudgement. Thou haſt lifted thy ſelfe vp (ſayth he) agaynſt the Lord of heauen. If he had proudly raiſed him ſelfe vp againſt men, that had bene a fault worthy of puniſhment: but whē he prouoketh God of ſet purpoſe, this arrogancy could in no wiſe be ſuffered. And he expreſſeth y^e maner of his pride when he ſayth, that he commaunded the veſſels of the tēple to be brought forth, and that he did drinke in them. Now y^e pollution was a wicked ſacrilege. But Beltſazar was not content with that wickednes, that hee had abuſed the holy veſſels to his rioteouſnes and filthy dronkenes, and that he had ſet them before his concubines and harlots: but hee addeth a more horrible reproch and deſpite agaynſt God: for he prayſed his Gods of ſiluer, of gold, and of braſſe, of yron, of wood, and of ſtone, which hauehave no ſenſe at all. This was not ſpoken of before: but becauſe Daniel doth here beare the perſon of a teacher, he doth not ſpeake it ſo ſhortly as he did before. For when he ſayd in the begynnyng of this chapter, that Beltſazar celebrated this filthy feaſt, hee was an hiſtoriographer: but now is hee a doctour and a teacher. Thou (ſayth he) hast prayſed the Gods made of corruptible ſubſtaunce, which neither ſee, neither heare, nor vnderſtand, and thou haſt defrauded the liuing God of his honour, in whoſe hand thy lyfe is, vpō whom thou doeſt depend, and of whom alſo thou haſt what ſoeuer thou boaſteſt vponupon. Seyng then thou diddeſt ſo deſpiſe the liuyng God which was ſo mercyfull vntounto thée, how foule and ſhamefull is this ingratitude? We ſée therefore how ſeuerely the Prophet doth here rebuke the wicked tyraunt for his ſacriledge, for his outragious pride, and raſh boldnes, and alſo for his ſhamefull ingratitude agaynſt God.

24 Then was the palme of the hand ſent from hym and hath written this writing.

In the word [bedain] then, there is an emphaſis, ſignifiyng that the full tyme of the vengeaunce of God, or declaration thereof was now come. Wherefore Daniel declareth that God did vſe long ſufferance towardes the king Beltſazar, and did deferre hys puniſhment of long tyme: but now hee came forth as a iudge, and ſat vponupon his iudgement ſeat when hys pride was at full, and hys wickednes was in no wyſe tolerable. We ſée therefore that thys muſt be read with an emphaſis, as though he ſhould ſay: thou canſt not here complaine of the ſwiftnes of thy puniſhmēt, as though God had done it before the tyme. Thou canſt not ſay, that God was ouer haſty in thys puniſhmēt. Conſider and weigh wyth thy ſelfe how many wayes and how long ſpace thou haſt prouoked hys wrath. And concerning thys laſt fact, thou waſt come to the full meaſure of iniquity whē thys hand appeared vntounto thée. God therefore now in due tyme draweth thée forth to puniſhment, becauſe he hath p. 89long ſuffered thée and thy horrible ſinnes. After thys long ſufferaunce what remayned, ſeing thou dooſt ſo proudly ſet thy ſelfe agaynſt hym, but that he ſhould bring thée downe, becauſe thou art vtterly deſperate, and no amendment is to be hoped? And leſt Beltſazar ſhould demaund farther from whence thys hand commeth: he ſayth, that it procedeth from the preſence of God, as a witnes of hys vengence from heauen, that thou ſhouldeſt not thinke it to be a vayne viſion: but ſhouldeſt know that God by this figure doth declare hymſelfe to be diſpleaſed wyth thy ſinnes: and becauſe thou art now come to the extremity of thy wickednes, thy ſpedy puniſhment is alſo fallen vponupon thée. And thys writyng was noted, ſayth he: as though he ſhould ſay, that the kyng Beltſazar is not deceaued, becauſe this is the hand of God that is ſent from hys preſence, that it might be a ſure witnes of his vengeaunce.

25 And thys is the writing which he hath written, mene, mene, tekel, vpharſin.

26 Thys is the interpretation of the thing, mene, God hath numbred thy kyngdome and hath finiſhed it.

27 Tekel, thou art weighed in the balance & art found to light.

28 Peres, thy kyngdome is diuided and geuen to the Medes and Perſians.

Here Daniel doth expound thoſe foure wordes which were written on the wall. The king could not read them, eyther becauſe he was aſtoniſhed, or becauſe God had troubled all hys ſenſes, and had, as it were dawbed vp his eyes. And the ſame may we ſay alſo of the Mages and Soothſayers. They myght hauehave read, if they had not bene blynded by God. Daniel doth firſt of all therefore rehearſe thoſe fower wordes, mene, mene, tekel, vpharſin. Then doth he interprete thē. One word is twiſe rehearſed, Mene. Some do thus diuide it, that both the yeares of the life of y^e king, and alſo the tyme of the kynges raygne was numbred. But this ſubtilty ſemeth not ſubſtantiall. Therefore I thinke that this word was added twiſe for cōfirmation: as though the Prophet ſhould ſay, that the number was now fulfilled. For in accomptes it is eaſy to fayle, as the prouerbe is. Wherefore that Beltſazar myght vnderſtand that hys lyfe and hys kingdome was now at an end, God doth affirme that the number is full and perfect: as though he ſhould ſay, that there ſhould not be added one minute of an houre to the terme appointed. And thus doth Daniel hym ſelfe interprete the ſame God (ſayth he) hath numbred thy kingdome, that is, God hath appoynted and determined an end of thy kingdome, ſo that it muſt néedes come to an end becauſe the tyme is accompliſhed.

Although here God ſpeake but to one king, and the writing was ſet before hys eyes: yet may we gather a generall doctrine hereof, that God hath determined a certayne time to all kingdomes.Iob. 14.5.Job 14:5 The ſcripture teſtifieth the ſame of eueryevery one of our liues. If God then hauehave appointed to eueryevery mā hys dayes, much more may it be ſayd of publike Empyres and kingdomes, becauſe they are of greater importance. Therefore let vsus know that not onelyonly kinges do lyue or die, but that kyngdomes are chaunged alſo by Gods appointment (as is ſayd before) and that they are ſo ſet vp by God, that he appointeth them alſo their certayne end. And hereof ſhould we take comfort when we ſée tyrauntes deale ſo outragiouſly that there is no meaſure in their luſtes and cruelly. When then they do ſo rage as though they would mixe heauen and earth together, let vsus remember this doctrine: that their yeares are numbred. God knoweth how long it is expedient for them to raigne: he can not be deceaued. For vnles he did know it to be profitable for the church and his elect that y^e tyrantes ſhould rage for a time, doubtles he would ſtraight wayes bridle them and plucke them downe: but becauſe he hath appointed the number p. 90from the beginning, let vsus know that the full tyme of vengeaūce is not yet come, as long as he ſuffereth thē to abuſe ſo licenciouſly their rule and power graunted vntounto them of God.

Now foloweth the expoſition of the word, tekel. Becauſe thou waſt weighed in the balance (ſayth he) and wast found faulty. Heare Daniel declareth that God doth ſo order hys iudgementes, as if he did holde the balance in hys hand. It is a ſimilitude borowed of the cuſtome of men. We know that the vſe of the balance is, that there ſhould be a certaine meaſure and an equall diſtributiō in thinges. So alſo is it written that God doth all thinges by waight and meaſure, becauſe he doth nothing confuſedly,Sap. 11.21 but with ſuch meaſure, that there can be neither more nor leſſe, as the common ſaying is. For this cauſe Daniel ſayth: that Beltſazar was weighed in the balaunce, that is to ſay, that God was not haſty in puniſhing of hym, but did execute that puniſhment iuſtly, after his vſuall manner and continuall order: becauſe he was found faulty, that is, becauſe he was light and of no weight: As though he ſhould ſay, thou ſuppoſeſt that thyne honour ſhould be ſpared, and becauſe all men do reuerence thee, thou thinkeſt thy ſelfe worthy of honour. Thou art deceaued (ſayth he) for the iudgement of God is otherwiſe. God doth not vſe the common balance, but he hath waightes of hys owne, and thereby thou art found faulty, that is, nothing worth, a man of no reputation. There is no doubt but the tyraūt was greatly moued with theſe wordes: but becauſe hys end was come, he was forced to ſuffer the voyce of the preacher. And vndoubtedly God dyd bridle hys rage becauſe he ſhould not ryſe vp agaynſt Daniel.

In the end is added this word [Peres] for the word [Vpharſin], that his kingdome is diuided, that is to ſay, by the Medes and the Perſians. I doubt not but that God did ſignify by that word the deſtruction of the Monarchy which was at hand. When he ſayth therefore [Vpharſin] and they ſhall diuide, he meaneth that this Monarchy can continue no longer, becauſe he will diuide it and breake it aſunder. But the Prophet doth allude very aptly to y^e diuiſion which was made betwixt the Medes & the Perſians: and ſo was their ſhame encreaſed: for the Babylonians were compelled to ſerue two ſundry Lordes.

It is a great griefe whē any people hath gottē dominion farre and large, and beyng afterward ouercome, ſhould be cōpelled to beare the yoke of one Lord: but when there be two Lordes, this increaſeth the griefe. So therefore Daniel doth ſhew, that the vengeaunce of God ſhall not be ſimple when the Monarchy of Babylon is ſcattered abroad: and this ſhal alſo encreaſe the greatnes of the puniſhment, that the Medes and the Perſians ſhall rule ouer them. But true it is that the Citie was taken by the ſtrength and induſtry of Cyrus: but becauſe Cyrus did geue ſo great honor to hys father in law, that he did willingly admit hym to the ſociety of the kyngdome, therefore the Medes and the Perſians are ſayd to hauehave diuided betwixt them that kyngdome, although there was properly no diuiſion of the kingdome. Cyrus afterward, as he was rauiſhed wyth an inſatiable ambition and couetouſnes, was drawen forth into other warres. But Darius, who was aboue 60. yeares old, (as we ſhal ſée afterward) did remaine quietly at home. He was of y^e Medes, as is well knowne. For if we ſhall beleue many hiſtoriographers, his ſiſter the mother of Cyrus was, as it were baniſhed into Perſia, becauſe there was a prophecy of the greatnes of Cyrus. Who becauſe his Grādfather had geuen hym out to be deſtroyed, did afterward reuenge this iniury: yet not ſo cruelly but that he ſpared his life. He was cōtent that he ſhould remayne in ſome honor, and made hym a gouernor. And after this hys ſonne raygned ouer the Medes, and Cyrus ſuffered it willingly. Then Cyrus maried hys daughter. So what for kinred, and what for y^e louelove of thys new affinity, he was wylling to hauehave hym pertaker of hys Empire. In thys ſēſe doth Daniel ſpeake of y^e diuiſiō of y^e Monarchy to be at hand: becauſe the Medes and the Perſians ſhould diuide it betwixt them. p. 9129 Then at the commaundement of Beltſazar, they cloched Daniel wyth purple, & put a chaine of golde about hys necke, and made a proclamation concerning hym, that he ſhould be the third ruler in the kingdome.

It is meruaile that the king gaue ſuch commaundement when he was thus roughly handled of the Prophet. It appeareth that hys hart did then fayle hym. For before he would hauehave raged wythout meaſure, and would hauehave commaunded thys holy Prophyt of God to hauehave bene put to death. How then doth it come to paſſe that he commaundeth hym to be appareled like a kyng, and cauſeth hym to be proclamed the third in the kingdome? Some thinke that thys was done becauſe the lawes of the kinges of Babylon were in great reuerence, yea their wordes were ſure, and whatſoeuer they ſpake was vnchaungeable & inmoueable. They thinke therefore that this came of the regard of hys honor, that king Beltſazar did performe his promiſe. But I ſuppoſe that he was firſt aſtoniſhed when he heard the Prophet, and ſo became like a blocke or a ſtone: howbeit I thinke that he did thys for his owne ſafety. For he myght hauehave bene brought into contempt with his nobles if he had not ſhewed ſome courage. Wherefore that he myght ſhew hymſelfe not to be moued, he commaunded Daniel thus to be adorned, as though that threatning had bene of no force. He did not deſpiſe that which had bene ſpoken by the Prophet: but he would hauehave hys Princes perſwaded and all them which were at the feaſt, that God did threaten onelyonly to make thē afrayde, but not to execute ſo greuous puniſhment. And the kynges when they are moſt afrayde, are yet very ware of this alwayes that they ſhew no ſigne of their feare: for they thinke that their authority ſhould therby decay. Wherefore, that he may kéepe hys authority wyth hys ſubiectes, he would ſéeme altogether careles and wythout all feare. I doubt not but that thys was the deuiſe of thys tyraunt, when he commaunded Daniel to be adorned with purple and princely ornamentes.

30 The ſame night was Beltſazar the king of the Chaldees ſlayne: and Darius of the Medes receaued the kingdome when he was 52. yeares olde.

Here Daniel ſheweth briefly that this prophecy was fulfilled the ſame night: as we hauehave ſayd before, that there was then a ſolemne feaſt, becauſe it was a feaſtiuall day, which the Babylonians did yearely kéepe: and by thys occaſion y^e Citie was betrayed by two gouerners, Gobria and Gabatha, for ſo they are named of Xenophon. And in this place do the Hebrue rabbines vtter their impudēcy and ignoraunce, as they are bolde to bable after their manner, of thinges vnknowne. For they ſay that the kyng was ſlaine, becauſe that one of the Garde heard the voyce of the Prophet, and therefore would execute that iudgement of God: as though forſooth, that the iudgemēt of God ſhould depend of one prophane mans wyll or pleaſure. Wherefore paſſing ouer ſuch childiſh trifles, we muſt remember the truth of the hiſtory, that Beltſazar was taken in hys feaſt, when he had made hymſelfe dronken and rioted wyth his noble men and concubines. In the meane time we may obſerue the meruelous mercy of God toward the Prophet. For it was not poſſible but that he was in daunger amongeſt the reſt. For he was clothed with purple: & wythin an houre after y^e Medes & the Perſians entred y^e Citie. In that tumult he could not hauehave eſcaped, if God had not couered him with the ſhadow of hys hand. We ſée therefore how God careth for hys, and deliuereth them from moſt great daungers, as though he did draw them forth of the graue. And there is no doubt but that this holy Prophet was ſore troubled in that tumult: for he was no ſtocke. But it was neceſſary that he ſhould be thus exerciſed, that he might know y^e God was the kéeper of hys lyfe, and that he ſhould therefore prepare p. 92himſelfe more readily to ſerue hym, becauſe he dyd ſée that there could be nothing better then to caſt all hys cares vponupon God.

Daniel ſayth further: that this kingdome was tranſlated vntounto the king of the Medes, whom he calleth Darius, but Xenophon calleth hym Cyaxares. Howbeit thys is certayne, that Babylon was taken by the power and induſtry of Cyrus, for he was a valiant warrior, and was in great eſtimation: yet is there no mention made of hym in thys place. But whereas Xenophon doth rehearſe, that Cyaxares (who is here called Darius) was the father in law of Cyrus, and that he was in great honor and authority, it is no meruaile though Daniel do name the kyng himſelfe: becauſe Cyrus was content wyth the power, the prayſe, and the renowme of the victory, and he was well cō tent that his father in law ſhould hauehave the title, whom he ſaw to be aged and worne. But thys is vncertayne, whether thys were the ſonne of Aſtyages and ſo y^e vncle of Cyrus or no. For many hiſtoriographers conſent together in thys, that Aſtiages was the Grādfather of Cyrus, & that he maried his daughter to Cambyſes: becauſe he had learned of the Aſtrologians that the childe that ſhould be borne of her, ſhould be y^e Lord of all Aſia. And they tell many things beſide, how he commaunded Cyrus in hys infancy to be ſlayne: but becauſe theſe things are vncertayne, I do paſſe ouer them. Me thinke this is like to be true, that Darius was both vncle and father in law to Cyrus. Although, if we do beleue Xenophon, he was not yet maryed when Babylon was woonne. For this hys father in law or vncle, being vnable to deale wyth the Babylonians and Aſſyrians, called Cyrus to ayde hym. Howſoeuer it is, thys that the Prophet ſayth, may agrée well enough, that Darius the kyng of the Medes receaued the kyngdome: becauſe that Cyrus, although he was more mighty and of greater authority, yet wyllingly yelded vntounto hym to be the kyng of Babylon: and ſo was he kyng but by title onelyonly ouer the Chaldees.

¶ The Prayer.

GRaūt almighty God, that that example of thy wrath which thou haſt once ſhewed againſt all the proude, may be profitable vntounto vsus at this day, and that we being admoniſhed by the puniſhment of thys one man, may learne humbly and modeſtly to behaue our ſelues, and neuer to deſire any ſuch dignity as may diſpleaſe thee: but that we may ſo cōtinue in our owne ſtate, as we may ſerue thee, and may ſanctify and glorify thy holy name: that we deſire nothing ſeparate frō thee: & that we may ſo beare thy yoke in this world, & ſuffer our ſelues to be gouerned of thee, that we may come in the end to that bleſſed reſt and enheritaunce of thy heauēly kingdome, which thou haſt prepared for vsus, and which is purchaſed for vsus by the bloud of thyne onelyonly begotten Sonne. Amen.