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The Book of The Prophet Daniel follows these Remarks, and its utility will be better understood as we proceed; since it cannot be conveniently explained all at once. I will, however, just present the Leader with a foretaste to prepare his mind, and render him attentive. But before I do so, I must make a brief Summary Of The Book. We may divide the Book into two part, and this partition will materially help us. For Daniel relates how he acquired influence over the unbelieving. It was necessary for him to be elevated to the prophetic office in some singular and unusual manner. The condition of the Jews, as is well known, was so confused, that it was difficult for any one to determine whether any Prophet existed. At first Jeremiah was alive, and after him Ezekiel. After their return, the Jews had their own Prophets but Jeremiah and Ezekiel had almost fulfilled their office, when Daniel succeeded them. Others too, as we have already seen, as Haggai, Malachi, and Zechariah, were created Prophets for the purpose of exhorting the people, and hence their duties were partially restricted. But Daniel would scarcely have been considered a Prophet, had not God, as we have said, appointed him in a remarkable way. We shall perceive at the close of the sixth chapter, that he was divinely endued with remarkable signs, so that the Jews might surely ascertain that he had the gift of prophecy, unless they were basely ungrateful to God. His name was known and respected by the inhabitants of Babylon. If the Jews had despised what even the profane Gentiles admired, was not this purposely to suffocate and trample on the grace of God? Daniel, then, had sure and striking marks by which he could by recognized as God's Prophet, and his calling be rendered unquestionable.

A Second Part is afterwards added, in which God predicts by his agency the events which were to occur to his elect people. The Visions, then, from the seventh chapter to the end of the Book, relate peculiarly to the Church of God. There God predicts what should happen hereafter. And that admonition is the more necessary, since the trial was severe, when the Jews had to bear an exile of seventy years; but after their return to their country, instead of seventy years, God protracted their full deliverance till seventy weeks of years. So the delay was increased sevenfold. Their spirits might be broken a thousand times, or even utterly fail; for the Prophets speak so magnificently about their redemption, that the Jews expected their state to be especially happy and prosperous, as soon as they were snatched from the Babylonian Captivity. But since they were oppressed with so many afflictions, and that, too, not for a short period, but for more than four hundred years, their redemption might seem illusory since they were but seventy years in exile. there is no doubt, then, that Satan seduced the minds of many to revolt, as if God were mocking them by bringing them out of Chaldea back again to their own country. For these reasons God shews his servant in a Vision what numerous and severe afflictions awaited his elect people. Besides, Daniel, He prophesies that he describes almost historically events previously hidden. And this was necessary, since in such turbulent convulsions the people would never have tasted that these had been divinely revealed to Daniel, unless the heavenly testimony had been proved by the event. This holy man ought so to speak and to prophesy concerning futurity, as if he were relating what had already happened. But we shall see all these things in their own order.

I return, then, to what I commenced with, that we may see in few words how useful this Book is to the Church of Christ. First of all, the matter itself shews how Daniel did not speak from his own discretion, but whatever he uttered was dictated by the Holy Spirit for whence could he conceive the things which we shall afterwards behold, if he were only endued with human prudence? for instance, that other Monarchies should arise to blot out that Babylonian Empire which then had the greatest authority in all the world? Then, again, how could he divine concerning Alexander the Great and his Successors? for long before Alexander was born, Daniel predicted what he should accomplish. Then he shows that his kingdom should not last, since it is directly divided into four horns. Other events also clearly demonstrate that he spoke by the dictation of the Holy Spirit. But our confidence in this is strengthened by other narratives, where he represents the various miseries to which the Church should be subject between two most cruel enemies, the kings of Syria and Egypt. He first recites their treaties, and then their hostile incursions on both sides, and afterwards so many changes, as if he pointed at the things themselves with his finger; and he so follows through their whole progress, that God appears to speak by his mouth. This, then, is a great step, and we shall not repent of taking it, when we acknowledge Daniel to have been only the organ of the Holy Spirit, and never to have brought anything forward by his own private inclination. The authority, too, which he obtained, and which inspired the Jews with perfect confidence in his teaching, extends to us also. Shameful, indeed, and base would be our ingratitude, if we did not embrace him as God's Prophet, whom the Chaldeans were compelled to honor — a people whom we know to have been superstitious and full of pride. These two nations, the Egyptians and Chaldeans, placed themselves before all others; for the Chaldeans thought wisdom's only dwelling-place was with themselves hence they would never have been inclined to receive Daniel's, unless the reality had compelled them, and the confession of his being a true prophet of God had been extorted from them.

Since Daniel's authority is thus established, we must now say a few words about the subjects which he treats. Respecting The Interpretation Of The Dreams, the first of; those of Nebuchadnezzar embraces a matter of great importance, as we shall see, namely, how all the splendor and power of the world vanish away, Christ's kingdom alone remaining stable, and that nothing else is self-enduring. In the Second Dream of Nebuchadnezzar, Daniel's admirable constancy is displayed. Very invidious, indeed, was the office of throwing down the mightiest Monarch of the whole world as he did "Thou excepts thyself from the number of men, and art worshipped like a god; thou shalt hereafter become a beast!" No man of these days would dare thus to address Monarchs; nay, who dares to admonish them even mildly, if they have sinned at all? When, therefore, Daniel intrepidly predicted to King Nebuchadnezzar the disgrace which awaited him, he thus gave a rare and memorable proof of his constancy. And in this way, again, his calling was sealed, since this fortitude sprang from God's Spirit.

But the Second Part is peculiarly worthy of notice, since we there perceive how God cares for his Church. God's providence is, indeed, extended to the whole world. For if a sparrow does not fall to the ground without his permission, he, doubtness, is mindful of the human race! (Matthew 10, and Luke 12.) Nothing, therefore, happens to us by chance, but God in this Book affords us light, while we know His Church to be so governed by him, as to be the object. of His peculiar care. If matters ever were so disturbed in the world, that one could suppose God to be asleep in heaven, and to be forgetful of the human race, surely such were the changes of those times, nay, so multiform, so extensive, and so various were they, that even the most daring must be confounded, since there was no end to the wars. Egypt prevailed at one time, while at another there were commotion's in Syria. Seeing, then, all things turned up-side (down, what judgment could be passed, except that God neglected the world, and the Jews were miserably deceived in their hope? They thought that as God had been their deliverer, so would he have been the perpetual guardian of their safety. Although all nations were then subject in common to various slaughters, yet if the Syrians were victorious over the Egyptians, they abused their power against the Jews, and Jerusalem lay exposed as their prey, and the reward of their victory if, again, the opposite side were the conquerors, they revenged the injury, or sought compensation against rite Jews. Thus on every side those miserable people were fleeced, and their condition was much worse after their return to their country, than if they had always been exiles or strangers in other regions. When, therefore, they were admonished concerning the future, this was the best prop on which they could repose. But the use of the same doctrine is at this day applicable to us. We perceive, as in a glass or picture, how God was anxious about his Church, even when he seemed to cast away all regard for it, hence when the Jews were exposed to the injuries of their enemies, it was but, the accomplishment of his designs.

From the Second Part we recognize their wonderful preservation, and that too, by a. greater and more surprising exercise of God's power, than if they had lived in peace, and no one had molested them. We learn this from the seventh to the ninth chapters. Now, when Daniel numbers the years till The Advent Of Christ, how clear and distinct is the testimony which we may oppose against. Satan, and all the taunts of the impious! and how certain it is that the Book of Daniel, was familiarly used by men before this event. But when he enumerates The Seventy Weeks, and says, that Christ should then come, all profane men may come, and boast, and swell with increased swaggering, yet they shall fall down convicted, since Christ is that true Redeemer whom God had promised from the beginning of the world. For He was unwilling to make him known without the most certain demonstration, such as all the mathematicians can never equal. First of all, it is worthy of observation, that Daniel afterwards discoursed on the various calamities of the Church, and prophesied the time at which God pleased to hew his only-begotten Son to the world. His dissertation on the office of Christ is one of the principal supports of our faith. For he not only describes his Advent, but announces the abolition of the shadows of the Law, since the Messiah would bring with him its complete fulfillment. And when he predicts the Death of Christ, he shows for what purpose he should undergo death, namely, to abolish Sin by his sacrifice, and to bring in Eternal Righteousness. Lastly, this also must be noticed, — as he had instructed the people to bear their cross, so also he warns them that the Church's state would not be tranquil even when the Messiah came. The sons of God should be militant until the end, and not hope for any fruit of their victory until the dead should rise again, and Christ himself should collect us into his own Celestial Kingdom. Now, we comprehend in few words, or rather only taste how useful and fruitful this Book is to us.

I now come to the words themselves, I wished, as I said, just to catch a foretaste of a few things, and the reading of the Book will show us better what advantage we may derive from each of its chapters.

1. In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

1. Anno tertio regni Jehoiakim regis Jehudah venit Nebuchadnezzar rex Jerosolyma Babylonis, et obsedit eam.

2. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his God.

2. Et tradidit Deus in manum regis Jehoiakim Regem Jehuda, et partem vasorum domus Dei, et traduxit ea,¹ in terram Sinear in domum dei sui² quod vas a posuerit in domo thesauri dei sui.

These are not two different things, but the Prophet explains and confirms the same sentiments by a change of phrase, and says that the vessels which Nebuchadnezzar had brought into the land of Shinar were laid up in the house of the treasury. The Hebrews, as we know, generally use the word "house" for any place, as they call the temple God's "house " Of the land of Shinar, it must be remarked, that it was a plain adjacent to Babylon; and the famous temple of Belus, to which the Prophet very probably refers, was erected there.

Here Daniel marks the time in which he was led into captivity together with his companions, namely, in the third year of Jehoiakim A difficult question arises here, since Nebuchadnezzar began to reign in the fourth year of Jehoiakim. How then could he have besieged Jerusalem in the third year, and then led away the people captives according to his pleasure? Some interpreters solve this difficulty by what appears to me a frivolous conjecture, that the four years ought to refer to the beginning of his reign, and so the time may be brought within the third year. But in the second chapter we shall see Daniel brought before the king in the second year of his reign. They explain this difficulty also by another solution. They say — the years are not reckoned from the beginning of the reign, and, — this was the second year from the Conquest of the Jews and the taking of Jerusalem; but this is too harsh and forced. The most probable conjecture seems to me, that the Prophet is speaking of the first King Nebuchadnezzar, or at least uses the reign of the second, while his father was yet alive. We know there were two kings of the same name, father and son; and as the son did many noble and illustrious actions, he acquired the surname of Great. Whatever, therefore, we shall afterwards meet with concerning Nebuchadnezzar, cannot be understood except of the second, who is the son. But Josephus says the son was sent by his father against the Egyptians and the Jews and this was the cause of the war, since the Egyptians often urged the Jews to a change of affairs, and enticed them to throw off the yoke Nebuchadnezzar the younger was carrying on the war in Egypt at the death of his father, and speedily returned home, lest any one should supersede him. When, however, he found all things as he wished, Josephus thinks he put off that expedition, and went to Jerusalem. There is nothing strange, nay, it is very customary to call him King who shares the command with his father. Thus, therefore, I interpret it. In the third year or the reign of Jehoiakim, Nebuchadnezzar came, under the command and direction of his father, or if any one prefers it, the father himself came. For there is nothing out of place, whether we refer it to the father or to the son. Nebuchadnezzar, then, king of Babylon, came to Jerusalem, that is, by the hand of his son besieged Jerusalem. But if a different explanation is preferred, since he was there himself and carried on the war in person, that view not be taken still, the events happened in the third year of Jehoiakim's reign. Interpreters make many mistakes in this matter. Josephus, indeed, says this was done in the eighth year, but he had never read the Book of Daniel.³ He was an unlearned man, and by no means familiar with the Scriptures; nay, I think he had never read three verses of Daniel. It was a dreadful judgment of God for a priest to be so ignorant a man as Josephus. But in another passage on which I have commented, he seems to have followed Metasthenes and others whom he cites, when speaking of the destruction of that monarchy. And this seems to suit well enough, since in the third year of the reign of Jehoiakim the city was once taken, and some of the nobles of the royal race were led away in triumph, among whom were Daniel and his companions. When Jehoiakim afterwards rebelled, his treatment was far more severe, as Jeremiah had predicted. But while Jehoiakim possessed the kingdom by permission of King Nebuchadnezzar, Daniel was already a captive, so that Jeremiah's prediction was fulfilled — the condition of the figs prematurely ripe was improved; for those who were led into exile last thought themselves better off than the rest. But the Prophet deprives them of their vain boast, and shows the former captives to have been better treated than the remnant of the people who as yet remained safe at. home. (Jeremiah 24:2, 8.) I assume, then, that Daniel was among the first fruits of the captivity; and this is an instance of God's judgments being so incomprehensible by us. For had there been any integrity in the whole people, surely Daniel was a remarkable example of it for Ezekiel includes him among the three just men by whom most probably God would be appeased. (Ezekiel 14:14.) Such, then, was the excellence of Daniel's virtues, that he was like a celestial angel among mortals; and yet he was led into exile, and lived as the slave of the king of Babylon. Others, again, who had provoked God's wrath in so many ways, remained quiet in their nests the Lord did not deprive them of their country and of that inheritance which was a sign and pledge of their adoption.⁴

Should any wish here to determine why Daniel was among the first to be led into captivity, will he not betray his folly? Hence, let us learn to admire God's judgments, which surpass all our perceptions; and let us also remember the words of Christ,

"If these things are done in the green tree, what will be done in the dry?" (Luke 23:31.)

As I have already said, there was an angelic holiness in Daniel, although so ignominiously exiled and brought up among the kings eunuchs. Then this happened to so holy a man, who from his childhood was entirely devoted to piety, how great is God's indulgence in sparing us? What have we deserved? Which of us will dare to compare himself with Daniel? Nay, we are unworthy, according to the ancient proverb, to loosen the tie of his shoes. Without the slightest doubt Daniel, through the circumstances of the time, wished to manifest the singular and extraordinary gift of God, since this trial did not oppress his mind and could not turn him aside from the right course of piety. When, therefore, Daniel saw himself put forward as an example of integrity, he did not desist from the pure worship of God. As to his assertion that Jehoiakim was delivered into the hand of King Nebuchadnezzar by God's command, this form of speech takes away any stumbling block which might occur to the minds of the pious. Had Nebuchadnezzar been altogether superior, God himself might seem to have ceased to exist, and so his glory would have been depressed. But Daniel clearly asserts that King Nebuchadnezzar did not possess Jerusalem, and was not the conqueror of the nation by his own valor, or counsel, or fortune, or good luck, but because God wished to humble his people. Therefore, Daniel here sets before us the providence and judgments of God, that we may not think Jerusalem to have been taken in violation of God's promise to Abraham and his posterity. He also speaks by name of the vessels of the temple. Now, this might seem altogether out of place, and would shock the minds of the faithful. For what does it mean? That God's temple was spoiled by a wicked and impious man. Had not God borne witness that his rest was there? This shall be my rest for ever, here will I dwell because I have chosen it. (Psalm 132:14.) If any place in the world were impregnable, here truly honor ought to remain entire and untainted in the temple of God. When, therefore, it was robbed and its sacred vessels profaned, and when an impious king had also transferred to the temple of his own god what had been dedicated to the living God, would not, as I have said, such a trial as this cast down the minds of the holy? No one was surely so stout-hearted whom that unexpected trial would not oppress. Where is God, if he does not defend his own temple? Although he does not dwell in this world, and is not enclosed in walls of either wood or stone, yet he chose this dwelling-place for himself, (Psalm 80:1, and Psalm 99:1, and Isaiah 37:16,)and often by means of his Prophets asserted his seat to between the Cherubim. What then is the meaning of this? As I have already said, Daniel recalls us to the judgment of God, and by a single word assures us that we ought not to be surprised at God inflicting such severe punishments upon impious and wicked apostates. For under the name of God, there is a silent antithesis; as the Lord did not deliver Jehoiakim into the hand of the Babylonians without just reason: God, therefore, exposed him as a prey that he might punish him for the revolt of his impious people. It now follows —

3. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and the of the king's seed, and of the princes;

3. Et mandavit1⁵ Rex Aspenazo⁶ principi eunuchorum, ut educeret e filiis Israel et ex semine regio, et ex principibus.⁷

Here Daniel pursues his narrative, and shows the manner in which he was led away together with his companions. The king had demanded young men to be brought, not from the ordinary multitude, but from the principal nobility, who stood before him, that is, ministered to him. Hence, we ascertain why Daniel and his companions were chosen, because they were noble young men and of the royal seed, or at least of parents who surpassed others in rank. The king did this purposely to show himself a conqueror; he may also have taken this plan designedly, to retain hostages in his power; for he hoped, as we shall see, that those who were nourished in his palace would be degenerate and hostile to the Jews, and he thought their assistance would prove useful to himself. He also hoped, since they were born of a noble stock, that the Jews would be the more peaceable, and thus avoid all danger to those wretched exiles who were relations of the kings and the nobles. With regard to the words, he calls this Aspenaz the prince of eunuchs, under which name he means the boys who were nourished in the king's palace to become a seminary of nobles; for it is scarcely possible that this Aspenaz was set over other leaders. But we gather from this place, that the boys whom the king held in honor and regard were under his custody. The Hebrews calls eunuchs srysym, serisim, a name which belongs to certain prefects; for Potiphar is called by this name though he had a wife. So this name is everywhere used in Scripture for the satraps of a king; (Genesis 37:36; Genesis 40:2, 7;) but since satraps also were chosen from noble boys, they were probably called eunuchs, though they were not made so, yet Josephus ignorantly declares these Jewish children to have been made eunuchs. But when eunuchs existed among the luxuries of Oriental kings, as I have already said, those youths were commonly called by this name whom the king brought up as a kind of school of nobles, whom he might afterwards place over various province.

The king, therefore, commanded some of the children of Israel of the royal seed and of the nobles to be brought to him. So the sentence ought to be resolved; he did not command any of the common people to be brought to him, but some of the royal race, the more plainly to show himself their conqueror by doing all things according to his will. He means those "elders" who yet were in chief authority under the king of Judah. And Daniel also was of that tribe, as we shall afterwards see. The word phrtmym, pharthmim, "princes," is thought to be derived from Perah, which is the Euphrates, and the interpreters understand prefects, to whom the provinces on the banks of the Euphrates were committed; but this does not suit the present passage where Jews are treated of. We now see the general signification of this name, and that all the elders ought to be comprehended under it.⁸ — The rest tomorrow.

Grant, Almighty God, since thou settest before us so clear a mirror of thy wonderful providence and of thy judgments on thine ancient people, that we may also be surely persuaded of our being under thy hand and protection — Grant, that relying on thee, we may hope for thy guardianship, whatever may happen, since thou never losest sight of our safety, so that we may invoke thee with a secure and tranquil mind. May we so fearlessly wait for all dangers amidst all the changes of this world, that we may stand upon the foundation of thy word which never can fail; and leaning on thy promises may we repose on Christ, to whom thou hast committed us, and whom thou hast made the shepherd of all thy flock. Grant that he may be so careful of us as to lead us through this course of warfare, however troublesome and turbulent it may prove, until we arrive at that heavenly rest which he has purchased for us by his own blood. — Amen.

4. Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans.

4. Pueros, quibus nulla esset macula⁹ et pulchros aspectu,¹⁰ et intelligente in omni prudentia,¹¹ et intelligentes scientia et diserte exprimentes cognitionem, et in quibus vigor, ut starent in palatio regis, et ad docendum ipsos literaturam et linguam Chaldaeorum.

In yesterday's Lecture we saw how the prefect or master of the eunuchs was commanded to bring up some noble youths, the offspring of the king and the elders; and Daniel now describes their qualities, according to Nebuchadnezzar's order. They were youths, not so young as seven or eight years, but growing up, in whom there was no spot; that is, in whom there was no defect or unsoundness of body. They were also of beautiful aspect, meaning of ingenuous and open countenance, he adds also, skilled in all prudence, and understanding knowledge; and then, expressing their thoughts I think those interpreters right who take this participle actively, otherwise the repetition would be cold and valueless. Their eloquence seems to me pointed out here; because there are some who inwardly understand subjects presented to them, but cannot express to others what they retain in their minds; for all have not the same dexterity in expressing exactly what they think Daniel, therefore, notices both qualifications here — the acquisition of knowledge, and the power of communicating it.

And in whom was vigor for kch, cach, usually signifies fortitude, as in Isaiah. (Isaiah 40:9.) Those who fear God shall change their fortitude, or renew their rigor. Then in Psalm 22, (Psalm 22:15,) my strength or rigor has failed." He adds, the fortitude or vigor of intelligence, knowledge, and eloquence; or a healthy habit of body, which is the same thing.¹² That they might stand in the king's palace, and be taught literature, (I cannot translate the particle sphr, sepher, otherwise, verbally it is a "letter," but it means learning or discipline,) and the language of the Chaldees We now see how the king regarded not only their rank, when he ordered the most excellent of the royal and noble children to be brought to him; but he exercised his choice that those who were to be his servants should be clever; they were of high birth, as the phrase is; so they ought to prevail in eloquence and give hopeful promise of general excellence in both body and mind. Without doubt he wished them to be held in great estimation, that he might win over other Jews also. Thus, if they afterwards obtained authority, should circumstances allow of it, they might become rulers in Judea, bearing sway over their own people, and yet remain attached to the Babylonian empire. This was the king's design; it affords no reason why we should praise his liberality, since it is sufficiently apparent that he consulted nothing but his own advantage.

Meanwhile, we observe, that learning and the liberal arts were not then so despised as they are in this age, and in those immediately preceding it. So strongly has barbarism prevailed in the world, that it is almost disgraceful for nobles to be reckoned among the men of education and of letters! The chief boast. of the nobility was to be destitute of scholarship — nay, they gloried in the assertion, that they were "no scholars," in the language of the day; and if any of their rank were versed in literature, they acquired their attainments for no other purpose than to be made bishops and abbots' still, as I have said, they generally despised all literature. We perceive the age in which Daniel lived was not so barbarous, for the king wished to have these boys whom he caused to be so instructed, among his own princes, as we have said, to promote his own advantage; still we must remark upon the habit of that age. As to his requiring so much knowledge and skill, it may seem out of place, and more than their tender age admitted, that they should be so accomplished in prudence, knowledge, and experience. But we know that kings require nothing in moderation when they order anything to be prepared, they often ascend beyond the clouds. So Nebuchadnezzar speaks here; and Daniel, who relates his commands, does so in a royal manner. Since the king commanded all the most accomplished to be brought before him, if they really manifested any remarkable qualities, we need not be surprised at their knowledge, skill, and prudence. The king simply wished those boys and youths to be brought to him who were ingenious and dangerous, and adapted to learn with rapidly; and then those who were naturally eloquent and of a healthy constitution of body. For it follows directly, that they might learn, or be taught the literature and language of the Chaldees We perceive that King Nebuchadnezzar did not demand teachers, but boys of high birth, and good talents, and of promising abilities; he wished them to be liberally instructed in the doctrine of the Chaldees he was unwilling to have youths of merely polished and cultivated minds without natural abilities. His desire to have them acquainted with the language of Chaldea arose from his wish to separate them by degrees from their own nation, to introduce them to forget their Jewish birth, and to acquire the Chaldean manners, since language is a singular bond of communication. Respecting their learning, we may ask, whether Daniel and his companions were permitted to learn arts full of imposition, which we know to be the nature of the Chaldean learning. For they professed to know every one's fate, as in these days there are many impostors in the world, who are called fortune-tellers. They abused an honorable name when they called themselves mathematicians, as if there were no scientific learning separate from those arts and diabolic illusions. And as to the use of the word, the Caesars, in their laws, unite Chaldeans and mathematicians, treating them as synonymous. But the explanation is easy, — the Chaldeans not only pursued that astrology which is called "Judicial," but were also skilled in the true and genuine knowledge of the stars. The ancients say, that the course of the stars was observed by the Chaldeans, as there was no region of the world so full of them, and none possessed so extensive an horizon on all sides. As the Chaldeans enjoyed this advantage of having the heavens so fully exposed to the contemplation of man, this may have led to their study, and have conduced to the more earnest pursuit of astrology. But as the minds of men are inclined to vain and foolish curiosity, they were not content with legitimate science, but fell into foolish and perverse imaginations. For what fortune-tellers predict of any one's destiny is merely foolish fanaticism. Daniel, therefore, might have learned these arts; that is, astrology and other liberal sciences, just as Moses is said to have been instructed in all the sciences of Egypt. We know how the Egyptians were infected with similar corruption's; but it is said both of Moses and of our Prophet, that they were imbued with a knowledge of the stars and of the other liberal sciences. Although it is uncertain whether the king commanded them to proceed far in these studies, yet we must hold that Daniel abstained, as we shall see directly, from the royal food and drink, and was not drawn aside nor involved in these Satanic impostures. Whatever the king's commandment was, I suppose Daniel to have been content with the pure and genuine knowledge of natural things. As far as the king is concerned, as we have already said, he consulted simply his own interests; wishing Daniel and his companions to pass over into a foreign tribe, and to be drawn away from their own people, as if they had been natives of Chaldea. It now follows —

5. And the king appointed them a daily provision of the king's meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king.

5. Et constituit illis rex demensum diei in die suo¹³ ex frusto¹⁴ cibi regis, et ex vino potus ejus. Et ut educarentur annis tribus et a fine illorum¹⁵ starent coram rege.

In this verse, Daniel shews that the king had ordered some youths to be brought to him from Judea, and to be so nourished as to be intoxicated with delicacies, and thus rendered forgetful of their own nation. For we know that wherever there is any cunning in the world, it reigns especially in kings palaces! So Nebuchadnezzar, when he perceived he was dealing with an obstinate people, (and we know the Jews to have been of a hard and unsubdued spirit,) wished to acquire servants spontaneously obedient, aid thus endeavored to soften them with luxuries. This was the reason why he provided for them an allotment of his own meat and drink; as at present it is the greatest honor at princes' tables to be served with a bon-bouche, as they say. Nebuchadnezzar wished this Daniel and his companions, though but captives and exiles, to be brought up not only splendidly but royally, if of the royal race. Through his right of conquest he, had drawn them away violently from their country, as we said yesterday. Hence he does not act thus from any feeling of liberality, and his feeding those miserable exiles from his own table should not be esteemed a virtuous action; but, as we have said, he cleverly reconciles the minds of the boys to be reckoned Chaldeans rather than Jews, and thus to deny their own race. This, then, was the king's intention; but we shall see how God governed Daniel and his companions by His Spirit, and how they became aware of these snares of the devil, and abstained from the royal diet, lest they should become polluted by it. This point will hereafter be treated in its place — we are now only commenting on the craftiness of the king. He, commanded a daily portion of diet to be distributed to them, not that the spirit of parsimony dictated this daily portion, but the king wished their food should be exactly the same as his own and that of the chiefs.

He adds, that they should be educated for three years; meaning, until they were thoroughly skilled in both the language and knowledge of the Chaldeans. Three years were sufficient for both these objects, since he had selected youths of sufficient talent to learn with ease both languages and sciences. As they were endued with such capacity, it is not surprising that the space of three years had been prescribed by the king. At length, he says, at the end of them, meaning of the three years. We have shown how this ought not to be referred to the boys, as if the king afterwards selected some of them, for we shall see in its own place that a distinct time was fixed beforehand; hence no long refutation is needed. It is certain, then, that the Prophet speaks of the close of the three years. It had been said just before, that they with stand in the palace; but this ought also to be understood of the time of which mention has been made. They did not stand before the king immediately, but were reserved for this purpose. Since the king commanded them to be brought up for the purpose of using their services afterwards Daniel twice repeats — they were splendidly educated — seeing the king wished them to become his servants at table and in other duties.

6. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah:

6. Et fuit in illis ex filiis Jehudah Daniel, Hananiah, Misael, et Azariah.

7. Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.

7. Et imposuit illis princeps eunuchorum¹⁶ nomina imposuit inquam, Danieli Balthsazar, et Hananiae Sadrak, et Misael Mesack, et Azariae Abednego.

The Prophet now comes to what properly belongs to his purpose. He did not propose to write a full narrative, but he touched shortly on what was necessary, to inform us how God prepared him for the subsequent discharge of the prophetic office. After he had stated their selection from the royal and noble seed, as excelling in talent, dexterity, and eloquence, as well as in rigor of body, he now adds, that he would his companions were among them. He leaves out the rest, because he had nothing to record of them worthy of mention; and, as I have said, the narrative hitherto is only subsidiary. The Prophet's object, then, must be noticed, since he was exiled, and educated royally and sumptuously in the palace of King Nebuchadnezzar, that he might afterwards be one of the prefects, and his companions be elevated to the same rank. He does not say that he was of the royal house, but only of the tribe of Judah; but he was probably born of a noble rather than of a plebeian family, since kings more commonly selected their prefects from their own relations than from others. Moreover, since the kingdom of Israel was cut off, perhaps through a feeling of modesty, Daniel did not record his family, nor openly assert his origin from a noble and celebrated stock. He was content with a single word, — he and his companion were of the tribe of Judah, and brought up among the children of the nobility. He says — their names were changed; so that by all means the king might blot out of their hearts the remembrance of their own race, and they might forget their own origin. As far as interpretations are concerned, I think I have said enough to satisfy you, as I am not willingly curious in names where there is any obscurity, and especially in these Chaldee words. As to the Hebrew names, we know Daniel's name to mean the judge, or judgment of God. Therefore, whether by the secret instinct of God, his parents had imposed this name, or whether by common custom, Daniel was called by this name, as God's judge. So also of the rest; for Hananiah has a fixed meaning, namely, one who has obtained mercy from God; so Misael means required or demanded by God; and so Azariah, the help of God, or one whom God helps. But all these flyings have already been better explained to you, so I have only just touched on these points, as the change has no adequate reason for it. It is enough for us that the names were changed to abolish the remembrance of the kingdom of Judah from their hearts. Some Hebrews also assert these to have been the names of wise men. Whether it was so or not, if, was the kings plan to draw away those boys that they should have nothing in common with the elect people, but degenerate to the manners of the Chaldeans. Daniel could not help the prince or master of the eunuchs changing his name, for it was not in. his power to hinder it; the same must be said of his companions. But they had enough to retain the remembrance of their race, which Satan, by this artifice, wished utterly to blot out. And yet this was a great trial, because they suffered from their badge of slavery. Since their names were changed, either the king or his prefect Aspenaz wished to force them under the yoke, as if he would put before their eyes the, judgment of their own slavery as often as they heard their" names. We see, then, the intention of the change of name, namely, to cause these miserable exiles to feel themselves; in captivity, and cut off from the race of Israel; and by this mark or symbol they were reduced to slavery, to the, king of Babylon and his palace. This was, indeed, a hard trial, but it mattered not to the servants of God to be contemptuously treated before men, so long as they were not infected with any corruption; hence we conclude them to have been divinely governed, as they stood pure and spotless. For Daniel afterwards says —

8. But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.

8. Et posuit Daniel super cor suum,¹⁷ ne pollueretur in portione cibi regis, et in vine potuum ejus, et quaesivit a magistro¹⁸ Eunuchorum, ne pollueretur.

Here Daniel shows his endurance of what he could neither cast off nor escape; but meanwhile he took care that he did not depart from the fear of God, nor become a stranger to his race, but he always retains the remembrance of his origin, and remains a pure, and unspotted, and sincere worshipper of God. He says, therefore, — he determined in his heart not to pollute himself with the kings food and drink, and that he asked the prefect, under whose charge he was, that he should not be driven to this necessity. It may be asked here, what there was of such importance in the diet to cause Daniel to avoid it? This seems to be a kind of superstition, or at least Daniel may have been too morose in rejecting the king's diet. We know that to the pure all things are pure, and this rule applies to all ages. We read nothing of this kind concerning Joseph, and very likely Daniel used all food promiscuously, since he was treated by the king with great honor. This, then, was not perpetual with Daniel; for he might seem an inconsiderate zealot, or this might be ascribed, as we have said, to too much moresoness. If Daniel only for a time rejected the royal food, it was a mark of levity and inconsistency afterwards to allow himself that liberty from which he had for the time abstained. But if he did this with judgment and reason, why did he not persist in his purpose? I answer, — Daniel abstained at first from the luxuries of the court to escape being tampered with. It was lawful for him and his companions to feed on any kind of diet, but he perceived the king's intention. We know how far enticements prevail to deceive us; especially when we are treated daintily; and experience shows us how difficult it is to be moderate when all is affluence around us, for luxury follows immediately on plenty. Such conduct is, indeed, too common, and the virtue of abstinence is rarely exercised when there is an abundance of provisions.

But this is not the whole reason which weighed with Daniel. Sobriety and abstinence are not simply praised here, since many twist this passage to the praise of fasting, and say Daniel's chief virtue consisted in preferring pulse to the delicacies of a palace. For Daniel not only wished to guard himself against the delicacies of the table, since he perceived a positive danger of being eaten up by such enticements; hence he simply determined in his hem not to taste the diet of the court, desiring by his very food perpetually to recall the remembrance of his country. He wished so to live in Chaldea, as to consider himself an exile and a captive, sprung from the sacred family of Abraham. We see, then, the intention of Daniel. He desired to refrain from too great an abundance and delicacy of diet, simply to escape those snares of Satan, by which he saw himself surrounded. He was, doubtless, conscious of his own infirmity, and this also is to be reckoned to his praise, since; through distrust of himself he desired to escape from all allurements and temptations. As far as concerned the king intention, this was really a snare of the devil, as I have said. Daniel rejected it, and there is no doubt that God enlightened his mind by his Spirit as soon as he prayed to him. Hence he was unwilling to cast himself into the snares of the devil, while he voluntarily abstained from the royal diet. This is; the full meaning; of the passage.

It may also be asked, Why does Daniel claim this praise, as His own, which was shared equally with his companions? for he was not the only one who rejected the royal diet. It is necessary to take notice, how from his childhood he was, governed by the Spirit of God, that the confidence and influence of his teaching might be the greater; hence he speaks peculiarly of himself, not for the sake of boasting, but to obtain confidence in his teaching, and to show himself to have been for a long period formed and polished by God for the prophetic office. We must also remember that he was the adviser of his companions; for this course might never have come into their minds, and they might have been corrupted, unless they had been admonished by Daniel. God, therefore, wished Daniel to be a leader and master to his companions, to induce them to adopt the same abstinence. Hence also we gather, that as each of us is endued more fruitfully with the grace of the Spirit, so should we feel bound to instruct others. It will not be sufficient for any one to restrain himself and thus to discharge his own duty, under the teaching of God's Spirit, unless he also extend his hand to others, and endeavor to unite in an alliance of piety, and of the fear and worship of God. Such an example is here proposed to us in Daniel, who not only rejected the delicacies of the palace, by which he might be intoxicated and even poisoned; but he also advised and persuaded his companions to adopt the same course. This is the reason why he calls tasting the king's food pollution or abomination, though, as I have said, there was nothing abominable in it of itself. Daniel was at liberty to eat and drink at the loyal table, but the abomination arose from the consequences. Before the time of these four persons living in Chaldea., they doubtless partook of ordinary food after the usual manner, and were permitted to eat whatever was offered to them. They did not ask for pulse when at an inn, or on their journey; but they began to desire it when the king wished to infect them with his delicacies, and to induce them if possible to prefer that condition to returning to their own friends. When they perceived the object of his snares, then it became both a pollution and abomination to feed on those dainties, and to eat, at the king's table. Thus we may ascertain the reason why Daniel thought himself polluted if he fared sumptuously and partook of the royal diet; he was conscious, as we have already observed, of his own infirmities, and wished to take timely precautions, lest he should be enticed by such snares, and fall away from piety and the worship of God, and degenerate into the manners of the Chaldeans, as if he were one of their nation, and of their native princes. I must leave the rest till tomorrow.

Grant, Almighty God, as long as our pilgrimage in this world continues, that we may feed on such diet for the necessities of the flesh as may never corrupt us; and may we never be led aside from sobriety, but may we learn to use our abundance by preferring abstinence in the midst of plenty. Grant also, that we may patiently endure want and famine, and eat and drink with such liberty as always to set before us the glory of thy Name. Lastly, may our very frugality lead us to aspire after that fullness by which we shall be completely refreshed, when the glory of thy countenance shall appear to us in heaven, through Jesus Christ our Lord. — Amen.