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26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.

26. Tunc accessit Nebuchadnezer ad ostium fornacis ignis ardentis: loquutus est et dixit, Sadrach, Mesach, et Abednego servi Dei excelsi, egredimini, et venite. Tunc egressi sunt Sadrach, Mesach, et Abednego e medio ignis.

HERE a sudden change is described in the mood of this cruel and proud king. We have already seen how confidently he extracted worship from the servants of God, and when he saw them disobedient to his command, how mightily he raged against them. Now Daniel shews in how short a time this pride was subdued and this cruelty appeased; but we must remark that the king was not so changed as entirely to put his disposition and manners. For when he was touched with this present miracle, he gave God the glory, but only for a moment; and still he did not return to wisdom. We cannot take too diligent notice of examples of this kind, as many estimate the characters of others from a single action. But the worst despisers of God can submit to him for a short time, not merely by feigning to do so before men, but in real seriousness, since God compels them by his power, but meanwhile they retain their pride and ferocity within their breasts. Of this kind, then, was the conversion of King Nebuchadnezzar. For when astonished by the miracle, he could no longer resist the Almighty, he was still inconsistent, as we shall afterwards see. We may also notice how the impious, who are unregenerate by God's Spirit, are often impelled to worship God; but this is only temporary, and this equable tenor never remains through their whole life. But when God renews his own, he undertakes to govern them even to the end; he animates them to perseverance, and confirms them by his Spirit.

We must here remark how God's glory is illustrated by this temporary and vanishing conversion of the reprobate; because, whether they will or not, yet they yield to God for a time, and thus the greatness of his power is acknowledged. God, therefore, turns an event which does not profit the reprobate to his own glory, and at the same time punishes them more severely. For Nebuchadnezzar's conduct was less excusable after his once acknowledging the God of Israel to be the supreme and only God, and then relapsing into his former superstitions. He says, therefore, — He approached the door of the furnace, and spoke thus, — Shadrach, Meshach, and Abed-nego, servants of the most high God, come forth and come hither A short time before, he wished his own statue to be worshipped, and his own name to be esteemed the only one in heaven and earth, since this was pleasing to him. We then saw how he claimed the right of subjecting the religion and worship of God to his own will and lust; but now, as if he were a new man, he calls Shadrach, Meshach, and Abed-nego, servants of the most high God! What place, then, was left to him and to all the Chaldeans? How could they now worship those fictitious gods and idols which they had fabricated? But God extracted these words from the proud and cruel king, as when criminals and compelled, by tortures, to say what they would otherwise refuse. Thus Nebuchadnezzar confessed God to be the most high God of Israel, as if he had been tortured, but not of his own accord, or in a composed state of mind. He does not pretend this before men, as I have said; but his mind was neither pure nor perfect, since it was in a ferment with this temporary commotion. And this must also be added — the instinct was rather violent; than voluntary.

Daniel afterwards relates — His companions came forth from the midst of the fire By these words he again confirms the miracle; for God could extinguish the fire of the furnace, but he wished it to burn in the sight of all, to render the power of this deliverance the more conspicuous. Meanwhile we must notice the three men walking in the furnace, until the king commanded them to come forth, because God had issued no command. They saw themselves perfectly safe and. sound in the midst of the furnace; they were content with God's present benefit, but still they had no free departure, until fetched by the king's voice. As when Noah, in the ark, saw safety prepared for him in that tomb, yet he did not try anything until commanded to come forth. (Genesis 8:16.) So also Daniel asserts that his companions did not, come forth from the furnace till the king commanded them. Then at length they understood how what they had heard from the king was pleasing to God; not because he was a Prophet or teacher, but because they were cast into the furnace by his command. So also when he recalls them, they know the end of their cross to be arrived, and thus they pass from death unto life. It follows —

27. And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.

27. Et congregati sunt satrapae, duces, praefecti, et consiliarii regis¹ ad conspiciendos viros illos, quod non dominatus esset ignis corporibus eorum, et pilus capitis eorum non adustus esset, et vestibus eorum non esset mutatus, et odor ignis non pervasisset, vel, non, penetrasset, ad eos.²

Daniel relates how the satraps were gathered together with the leaders, prefects, and councilors of the king. The gathering was simply a collection of numbers, and if they deliberated about anything of importance, they all agreed. And this confirms the miracle, since if they had been stupefied, how could the great power of God be proposed to the eyes of the blind? Although they were so astonished, they were not altogether foolish, And Daniel implies this by saying, they were assembled together After they had discussed the matter, he says, they came to behold that specimen of the incredible power of God. Then he enumerates many reasons, which clearly shew these three men not to have been preserved by any other means than God's singular good will. He says, The fire had no power over their bodies then, a hair of their head was not burnt thirdly, their garments were unchanged lastly, the smell of fire had not penetrated to themselves or their garments He expresses more by the word smell than if he had simply said, — the fire had not penetrated. For fire must naturally consume and burn up whatever is submitted to it; but when not even the smell of fire has passed over any substance, the miracle is more conspicuous. Now, we understand the Prophet's intention. On the whole, he shews how the benefit of freedom was no, small one, since Shadrach, Meshach, and Abed-nego came out of the furnace. Besides, these satraps, prefects, and. governors, were witnesses of the power of God. Their testimony would be the more valuable, as all the Jews were, spectators of this grace of God, which even they scarcely believed. But since these men were clearly and professedly enemies to true piety, they would willingly have concealed the miracle, had it been in their power. But God draws them against their wills, and compels them to be eye-witnesses, and they are thus obliged to confess what cannot be in the slightest degree doubtful. It follows-

28. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

28. Loquutus est Nebuchadnezer, et dixit, Benedictus Deus ipsorum, nempe Sadrach, Mesach, et Abed-nego, qui misit angelum suum, et eripuit, servavit, servos suos, qui confisi sunt in ipso, et verbum regis mutarunt,³ et tradiderunt corpora sua, ne colerent, vel adorarent omnem deum,⁴ praeter Deum suum.

This, indeed, is no common confession, but the event proved how suddenly King Nebuchadnezzar was acted on by impulse, without having, the living root of the fear of God in his heart. And I repeat this again, to shew that repentance does not consist in one or two works, but in perseverance, as Paul says, —

"If ye live in the Spirit, walk also in the Spirit." (Galatians 5:25.)

Here he requires constancy in the faithful, by which they may shew themselves to be truly born again of God's Spirit. Nebuchadnezzar celebrated the God of Israel as if inspired by an enthusiasm, but at the same time he mingled his idols with the true God, so that there was no sincerity in him. So when the impious feel God's power, they do not dare to proceed with obstinacy against him, but wish to appease him by a false repentance, without putting off their natural disposition. Thus we readily conclude Nebuchadnazzar to be always the same, although God extracted from him this confession, — Blessed, says he, be the God of Shadrach, Meshach, and Abed-nego! Why does he not rather speak of him as his own God? This may be excused, had he really devoted himself to the God of Israel, and abjured his former superstitions. As he does not act thus, his confession is worthless; not because he wished to obtain men's favor or good opinion by what he said, but he deceived himself after the manner of hypocrites. He pronounces the God of Shadrach, Meshach, and Abed-nego to be blessed if he really felt this, he must at the same time curse his idols, for the glory of the one true God cannot be extolled without all idols being reduced to nothing. For how can God's praise exist without his being solely conspicuous? If any other deity is opposed to him, his majesty is already buried in complete obscurity. Hence we may collect that Nebuchadnezzar was not touched with true repentance when he blessed the God of Israel. He adds, Who sent his angel, and delivered his servants. Here Daniel shews more clearly the absence of conversion in Nebuchadnezzar, and his failure to embrace the God of Israel, and worship him with sound and complete surrender of his affections. Why so? Because piety is always founded upon the knowledge of the true God, and this requires instruction. Nebuchadnezzar knew the God of Israel to be majestic from the display of his power, for he had such a spectacle presented to him as he could not despise, if he wished. Here he confesses that Israel's God was mighty, since he was taught it by a miracle; but this, as I have reminded you, is not sufficient for solid piety, unless instruction is added, and occupies the first place. I allow, indeed, that miracles prepare men to believe, but if miracles only occurred without the knowledge of God being added from his Word, faith will vanish away — as the example sufficiently remarkable here sets before us. We term the faith of Nebuchadnezzar to be but momentary, because while his senses were fixed upon the miracle, he was content with the spectacle, without inquiring into the character of the God of Israel, and the bearing of his law. He was not anxious about a Mediator; hence he neglected the chief point of piety, and rashly seized upon one part of it only. We clearly observe this in many profane men, for God often humbles them, to induce them suppliantly to fly to him for safety; but meanwhile, they remain perplexed by their own senses; they do not deny their own superstitions, nor regard the true worship of God. To prove our obedience to God, we must, uphold this principle — nothing pleases him which does not spring from faith. (Romans 14:23.) But faith cannot be acquired by any miracle, or any perception of the Divine power; it requires instruction also. The miracles avail only to the preparation for piety or for its confirmation; they cannot by themselves bring men to worship the true God. This is surprising indeed, when a profane king says the angel was sent by God

It is sufficiently evident from heathen writings that something was always known about angels. This was, as it were, a kind of anticipation and previous persuasion, since all people are persuaded that angels exist, so that they had some idea of angels, although but a partial one. For, when a short time ago Daniel said the fourth appearance in the furnace was called by the king of Babylon "a son of a god," then, as I have explained it, Nebuchadnezzar professed some belief in angels. He now says more expressly, God sent his angel As angels afford supplies to the elect and the faithful, I treat the subject here but shortly, since I am not in the habit of dwelling upon ordinary passages. It is enough for the present passage to shew how the impious, who have learnt nothing from either God himself or from piety at large, were yet imbued with these principles, since God is accustomed to use the assistance of angels to preserve his people. For this reason Nebuchadnezzar now says; the angel was sent by God to deliver his servants He next adds, who trusted in him; and this is worthy of notice, since it is added as a reason why these three men were so wonderfully preserved, through reposing all their hopes on God. Although Nebuchadnezzar was very like a log or a stone with relation to the doctrine of faith, yet God wished by means of this stone and log to instruct us, to inspire us with shame, and to reprove us of incredulity, since we are unable to conform our lives to his will, and to approach all dangers boldly, whenever it becomes necessary. For if we are thoroughly persuaded that God is the guardian of our life, surely no threats, nor terrors, nor death itself, should hinder us from persevering in our duty. But distrust is the cause of slothfulness, and wherever we deflect from a straightforward course, we deprive God of his honor, by becoming backsliders, while some want of faith betrays itself and is palpably apparent. Hence let us learn, if we wish our life to be protected by God's hand, to commit ourselves entirely to him, since he will never disappoint us when we confide in him. We saw how doubtful about the event Shadrach, Meshach, and Abed-nego were; but their doubt did not diminish their hope and confidence. They were placed in this alternative — either God will take us from rite furnace, or, if we must die, he will preserve us for some better state, and gather us into his kingdom. Although they dared not persuade themselves that he would notice them yet they reposed their lives in the hand and care of God. Hence they are deservedly complimented by Nebuchadnezzar, when he said, — They trusted in their God, and afterwards, they changed the king's edict, that is, reduced it to nothing, and abrogated it, because they were endued with greater power. For whoever rests in God, easily despises all mankind, and whatever is lofty and magnificent in the world. And this context is worthy of observation, since faith ought to be put as a foundation, and then fortitude and constancy must be added, with which Shadrach, Meshach, and Abed-nego were endowed; because any one who reposes upon God can never be moved aside from the discharge of his duty; and however numerous the impediments which may occur, he will be borne aloft on the wings of his confidence. He who knows God to be on his side, will be superior to the whole world, and will neither wonder at the scepter and diadems of kings, nor dread their power, but rather surpass all the majesty of the earth which may oppose him, and never to turn aside from this course.

He afterwards adds, they delivered up their bodies instead of worshipping or adoring any god except their own God. That very thing which the king is compelled to praise in these three men, at this day many who boast themselves to be Christians wish to escape. For they fancy their faith to be buried in their hearths, and bring forth no fruit of their profession. There is no doubt God wished these things to be related by his Prophet, to shew the detestable cunning of those who wish to defraud God of his lawful honor, and at the same time shelter themselves from his gaze, lest he should notice their insult. Such as these are unworthy of being convinced by the word of God, but Nebuchadnezzar is here appointed their master, censor, and judge. And we must diligently remark this, — Nebuchadnezzar praises these three, because they refused to worship any other god except their own. Why then did he mingle together a great multitude of deities? For he did not depart from his own errors and give himself up entirely to the God of Israel, and embrace his worship in its purity. Why then does he praise in others what he does not imitate? But this is far too common; for we see virtue praised and yet frozen to death, as in this instance, for many are willing to offer him lip-service. (Juvenal, Sat. 1.) Although Nebuchadnezzar seemed here to speak seriously, yet he did not consider himself; but he took away all pretext for excuse, since he could not afterwards pretend ignorance and error, after asserting with his own mouth that no other god ought to be worshipped. Hence he may cause those who now wish to be called Christians to be ashamed, unless they depart far away from all superstitions, and consecrate themselves entirely to God, and retain his worship in its sincerity. We must remember then how King Nebuchadnezzar does not simply praise the constancy of these three men, because he does not acknowledge any god, for he does reckon the God of Israel to be a true deity. Hence it follows, that all others were fictitious and utterly vain. But he spoke to no purpose, because God did not thereby touch his heart, as he usually works in his elect when he regenerates them. It follows, —

29. Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.

29. Et a me positum est, hoc est, onitur, edictum,⁵ ut omnis populus, natio,⁶ et lingua quae protulerit aliquid transversum,⁷ contra Deum ipsorum, nempe Sadrach, Mesach, et Abednego, in frusta fiet, et domus ejus in latrinam, vel, in sterquilinium, redigetur: quia non est Deus alius qui possit servare hoc modo.

Here Nebuchadnezzar is urged further forward — for we must use this phrase — since he does not take up the worship of one God from his heart, and bid his errors finally farewell. Hence it is as if God was thrusting him violently forward, while he promulgates this edict. The edict is by itself pious and praiseworthy; but, as we have already said, Nebuchadnezzar is borne along by a blind and turbulent impulse, because piety had no root in his heart. Though he is always intent on this miracle, his faith is only momentary, and his fear of God but partial. Why then is Nebuchadnezzar now seen as the patron of God's glory? Because he was frightened by the miracle, and thus being acted on by impulse alone, he could not; be soundly restrained by the fear of God alone. And finally, this desire which he expresses is nothing but an evanescent movement. It is useful to remark this, since we see many born along by impetuous zeal and rage to vindicate God's glory; but they lack tact and judgment, so that they deserve no praise. And many wander still further — as we see in the Papacy — when many edicts of kings and princes fly about; and if any one should ask them why they are so eager as not to spare even human blood, they put forth indeed a zeal for God, but it is mere madness without a spark of true knowledge. We must hold, therefore, that no law can be passed nor any edict promulgated concerning religion and the worship of God, unless a real knowledge of God shines forth. Nebuchadnezzar indeed had a reason for this edict, but, as I have already said, there was a special motive for his conduct. Some, indeed, now wish to be thought Christian princes, and yet are only inflamed by a hypocritical zeal, and so they pour forth innocent blood like cruel beasts. And why so? Because they make no distinction between the true God and idols. But I shall discuss this point at greater length to-morrow, and so pass over casually what I shall treat at length, when the fit opportunity arrives.

Every people, therefore, and nation, and language, which shall have offered a perverse speech against their God Nebuchadnezzar again extolled the God of Israel, but how was he taught the majesty of God? By this one proof of his power, for he neglected the chief point — the ascertaining from the law and the prophets the nature of God and the power of his will. Thus we see, on one side, how God's glory is asserted here, and yet the principal point in his worship, and in true piety, is neglected and omitted. No light punishment is added — -he must be cut in pieces, next, his house must be turned into a dunghill, since he has spoken reproachfully of the God of Israel Hence we gather how this severity is not to be utterly condemned, when God's worship is defended by severe punishments; yet a correct sentence ought to be passed in each case. But I put this off also till to-morrow. It is now added, because there is no other God who can deliver after this manner; and. this confirms what I have formerly touched upon, namely, King Nebuchadnezzar does not regard the law in his edict, nor yet the other requisites of piety; but he is only impelled and moved by the miracle, so as not to bear or desire anything to be said opprobriously against the God of Israel. Hence the edict is deserving of blame in this point, since he does not inquire what God's nature is, with the view of obtaining a sufficient reason for issuing it. It is added at length, —

30. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.

30. Tunc rex prosperare fecit,⁸ Sadrach, Mesach, et Abednego, in provincia Babylonis.

This seems to be of slight consequence; but yet it was not added in vain. We are to understand that the miracle was confirmed throughout the whole province and region, because all the Chaldeans knew those three men were cast into the furnace, and then afterwards shared in the imperial sway and were restored to their former honors. In consequence of this event, God's power could not be unknown. It was just as it God had sent forth three heralds through the whole region, who everywhere proclaimed how they were wonderfully delivered from death by God's special interposition. Whence, also, it would be understood how worthless were all the deities then worshipped in Chaldea, and how that great deity whose statue Nebuchadnezzar had set up had been despised, and how the true God proved his consistency in snatching his servants from death.

Grant, Almighty God, since thou hast instructed us by the doctrine of thy law and Gospel, and dost daily deign to make known thy will to us with familiarity, that we may remain fixed in the true obedience of this teaching, in which thy perfect justice is manifested; and may we never be moved away from thy worship. May we be prepared, whatever happens, rather to undergo a hundred deaths than to turn aside from the profession of true piety, in which we know our safety to be laid up. And may we so glorify thy name as to be partakers of that glory which has been acquired for us through the blood of thine only-begotten Son. — Amen.

1. Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.

1. Nebuchadnezer rex omnibus populis, nationibus, et linguis; quae; habitant in tota terra, pax vobiscum. multiplicetur.

2. I thought it good to shew the signs and wonders that the high God hath wrought toward me.

2. Signa et mirabilia quae fecit mecum Deus excelsus pulchrum coram me enarrare.

3. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation.

3. Signa ejus quam magna sunt! et mirabilia ejus quam fortia! regnum ejus regnum seculare,⁹ et dominatio ejus cum rotate, et rotate.

Some join these verses to the end of the third chapter, but there is no reason for this; and it will clearly appear from the context that the edict is here set forth in the king's name, and other events are inserted. Daniel, therefore, here, speaks in the person of the king; he afterwards narrates what happened to the king, and then returns to his own person. Those who separate these three verses from the context of the fourth chapter, do not seem to have sufficiently considered the intention and words of the Prophet. This passage may seem harsh and rough, when Daniel introduces the king of Babylon as speaking — then speaks in his own name — and afterwards returns to the person of the; king. But since this variety does not render the sense either doubtful or obscure, there is no reason why it should trouble us. We now see how all the sentences which we shall explain in their places are mutually united.

The contents of this chapter are as follow: Nebuchadnezzar was sufficiently instructed in the worship of the God of Israel as one God, and was compelled at the time to confess this; yet he did not depart from his own superstitions; his conceptions of the true God were but momentary, and hence he suffered the punishment due to such great ingratitude. But God intended him to become more and more blinded, as he is accustomed to treat the reprobate and even his elect at times. When men add sin to sin, God loosens his reins and allows them to destroy themselves. Afterwards he either extends his hand towards them, or withdraws them by his hidden virtue, or reduces them to order by his rod, and completely humbles them. He treated the king of Babylon in this way. We shall afterwards discuss the dream; but we must here briefly notice the king's admonition, that he might feel himself without excuse when he was so utterly broken down. God indeed might justly punish him as soon as he saw he was not truly converted; but before he inflicted the final chastisement — as we shall see in its place — he wished to admonish him, if there were any hope of his repentance. Although he seemed to receive with the greatest modesty what God had manifested by his dream through Daniel's interpretation of it, yet he professed with his mouth what he did not really possess. And he shews this sufficiently, because, when he ought to be afraid and cautious, he does not lay aside his pride, but glories in himself as a king of kings, and in Babylon as the queen of the whole world! Since, then, he spoke so confidently after being admonished by the Prophet, we perceive how little he had profited by his dream. But God wished in this way to render him more inexcusable, and although he did not bring forth fruit immediately, yet a long time afterwards, when God touched his mind, he very properly recognized this punishment to have been divinely inflicted. Hence this dream was a kind of entrance and preparation for repentance, and as seed seems to lie putrid in the earth before it brings forth its fruit, and God sometimes works by gentle processes, and provides for the teaching, which seemed for a long time useless, becoming both efficacious and fruitful.

I now come to the words themselves; the preface to the edict is, Nebuchadnezzar the king to all peoples, nations, and languages, which dwell in the whole earth, namely, under his sway. He does not mean this to be extended to Scythia, or Gaul, or other distant regions; but since his empire extended far and wide, he spoke boastingly. Thus we see the Romans, whose sway did not reach near so far, called Rome itself the seat of the empire of the whole world! Here Nebuchadnezzar now predicts. the magnificence and mightiness of his own monarchy. Hence he sends his edict to all peoples, and nations, and languages, which dwell on the earth He afterwards adds, it seemed to me good to relate the signs and wonders which the mighty God hath wrought with me No doubt he feels himself to have paid the penalty of his ingratitude, since he had so punctiliously ascribed the glory to one true God, and yet had relapsed into his own superstitions, and had never really said farewell to them. We see how often King Nebuchadnezzar was chastised before he profited by the rod of the Almighty. Hence we need not be surprised if God often strikes us with his hand, since the result of experience proves us to be dull, and, to speak truly, utterly slothful. When God, therefore, wishes to lead us to repentance, he is compelled to repeat his blows continually, either because we are not moved when he chastises us with his hand, or we seem roused for the time, and then we return again to our former torpor. He is therefore compelled to redouble his blows. And we perceive this in the narrative before us, as in a glass. But the singular benefit of God was this, Nebuchadnezzar, after God had often chastised him, yielded at length. It is unknown whether or not this confession proceeded front true and genuine repentance: I must leave it in doubt. Yet without the slightest doubt Daniel recited this edict, to shew the king so subdued at length, as to confess the God of Israel to be the only God, and to bear witness to this among all people under his sway.

Meanwhile we must remark, how this edict of the king of Babylon receives the testimony of the Spirit; for Daniel has no other object or purpose in relating the edict, than to shew the fruit of conversion in King Nebuchadnezzar. Hence, without doubt, King Nebuchadnezzar bore witness to his repentance when he celebrated the God of Israel among all people, and when he proclaimed a punishment to all who spoke reproachfully against God. Hence this passage is often cited by Augustine against the Donatists.¹⁰ For they wished to grant an act of impunity to themselves, when they disturbed the Church with rashness and corrupted pure doctrine, and even permitted themselves to attack it like robbers. For some were then discovered to have been slain by them, and others mutilated in their limbs. Since, then, they allowed themselves to act so licentiously and still desired to commit crimes with impunity, yet they held this principle as of first importance. No punishment ought to be inflicted on those who differ from others in religious doctrine; as we see in these days, how some contend far too eagerly about this subject. What they desire is clear enough. If any one carefully observes them, he will find them impious despisers of God; they wish to render everything uncertain in religion, and as far as they can they strive to tear away all the principles of piety. With the view then of vomiting forth their poison, they strive eagerly for freedom from punishment, and deny the right of inflicting punishment on heretics and blasphemers.

Such is that dog Castalio¹¹ and his companions, and all like him, such also were the Donatists; and hence, as I have mentioned, Augustine cites this testimony in many places, and shews how ashamed Christian princes ought to be of their slothfulness, if they are indulgent to heretics and blasphemers, and do not vindicate God's glory by lawful punishments, since King Nebuchadnezzar who was never truly converted: yet promulgated this decree by a kind of secret instinct. At all events, it ought to be sufficient for men of moderate and quiet tastes to know how King Nebuchadnezzar's edict was praised by the approval of the Holy Spirit. If this be so, it follows that kings are bound to defend the worship of God, and to execute vengeance upon those who profanely despise it, and on those who endeavor to reduce it to nothing, or to adulterate the true doctrine by their errors, and so dissipate the unity of the faith and disturb the Church's peace. This is clear enough from the Prophet's context; for Nebuchadnezzar says at first, it pleases me to relate the signs and wonders which God has prepared for me He had already explained how wonderfully God had treated him; but this had passed away. Now God seizes him a second and even a third time, and then he confesses it to be his boast to explain the wonderful signs of God. He afterwards breaks forth into the exclamation, How mighty are his signs! How remarkable his miracles! His kingdom, is a kingdom of an age, and his dominion is from age to age Without doubt Nebuchadnezzar wished to excite his subjects to the attentive perusal of this edict, and to the acknowledgment of its value, and thus to subject themselves to the true and only God. He calls him The High God, meaning, doubtless, the God of Israel; meanwhile, we do not know whether he cast away his superstitions. I however incline to the opposite conjecture, since he did not put off his errors, but was compelled to give glory to the Most High God. He so acknowledged the God of Israel as to join inferior deities with him as allies and companions, just as all unbelievers, while admitting one supreme deity, imagine a multitude of others. So also Nebuchadnezzar confessed Israel's God to be Most High; yet, he did not correct the idolatry which still flourished under his sway; nay, he mingled and confused the false gods with the God of Israel. Thus he did not leave behind his own corruption's. He celebrates indeed with magnificence the glory of the supreme God, but this is not sufficient without; abolishing all superstitions, and promoting that religion alone which is prescribed by the word of God, and causing his pure and perfect worship to flourish.

In fine, this preface might seem a proof of an important conversion; but we shall directly see how far Nebuchadnezzar was from being entirely purged of his errors. It ought, indeed, to affect us exceedingly to behold the king wrapt up in so many errors, and yet seized with admiration of the Divine virtue, since he cannot express his thoughts, but exclaims, — His signs how mighty! his wonders how powerful! He added, His kingdom is a perpetual kingdom, and his dominion is from age to age Here he confesses God's power not to be dependent upon man's will, since he had just before said, the statue which he had erected was to be worshipped, because he had chosen so to decree it. Now, however, he remits much of this pride by confessing God's kingdom to be a perpetual one. The narrative now follows. Thus far we have merely a preface, because the edict was diffused among his subjects to render them attentive to the most important subjects.

4. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:

4. Ego Nebuchadnezer quietus, aut, felix, eram domi meae, et florens aut, viridis in palatio meo.

5. I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.

5. Somnium vidi, et exterruit me,¹² et cogitationes super cubile meum et visiones capitis mei conturbaverunt me.

6. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.

6. Et a me positum fuit decretum, ut adducerentur, hoc est, accerserentur, coram me omnes sapientes Babylonis, qui interpretationem sorenii patefacerent mihi.

Nebuchadnezzar here explains how he acknowledged the Supreme God. He does not relate the proofs which he had previously received; but since his pride was subdued in this last dream, he makes a passing allusion to it. Meanwhile, as he doubtless recalled his former dreams to mind, and condemned himself for his ingratitude, in burying in oblivion this great power of God, and in wiping away the remembrance of those benefits by which God had adorned him. Here, however, he speaks only of his last dream, which we shall see in its own place. But before he comes as far as the dream, he says, he was at rest. slh, seleh, signifies "rest" and "happiness;" and since prosperity renders men secure, it is metaphorically used for "security." David, when he pronounces the same sentence upon himself, uses the same words: (Psalm 30:6,) "I said in my prosperity," or rest; slvh, selueh, which some translate "abundance;" but it rather signifies a quiet or prosperous state. Nebuchadnezzar, therefore, here marks the circumstance of time; hence we may know him to have been divinely seized, because prosperous fortune had rendered him stupid and drunken. There is nothing surprising in this, for the old and common proverb is, "fullness is the parent of ferocity," as we see horses when too much fed, prance about and throw their riders. Thus also it happens with men. For if God treats them rather indulgently and liberally, they become fierce and insolent towards all men, and strike off God's yoke, and forget themselves to be but men. And when this happened to David, what shall happen to the profane and to others who are still too much devoted to the world? For David confesses himself to have been so deceived by his quiet and felicity, as to determine within himself that he had nothing else to fear, — "I said in my happiness," or my quiet, "I shall not be removed;" and he afterwards adds,

"O Lord, thou didst chastise me, and I was laid low." (Psalm 38:7.)

Since, therefore, David promised himself perpetual quiet in the world, because God spared him for a time, how ought our tranquillity to be suspected lest we should grow torpid on our lees? Nebuchadnezzar, then, does not recite this in vain — I was quiet at home, I flourished in my palace, since this was the cause of his confidence and pride, and of his carelessly despising God. He afterwards adds, he saw a dream and was disturbed He, doubtless, wished here to distinguish his dreams from common ones, which often arise from either a disturbance of the brain, or our daily thoughts, or other causes, as we have elsewhere seen. It is not necessary to repeat what we have already treated more copiously. It is sufficient to state, briefly, how this dream, in which God previously informed him of the future punishment at hand, is separated from others which are either troubled:, or fluctuating, or without reason. He, says, therefore, he saw a dream, and was disturbed, while he was awake. He adds, his thoughts were upon his bed; and then, he was disturbed by visions of the head These expressions only look towards that heavenly oracle, or vision, or dream, of which we shall afterwards speak more fully. It follows, he put forth a decree to summon all the wise men of Babylon to explain, or make manifest, the interpretation of the dream Doubtless the king often dreamt, and did not always call together the Magi and soothsayers, and astrologers, and others who were skilled in the science of divination, or at least professed to be so. He did not consult them on all his dreams; but because God had inscribed in his heart a distinct mark by which he had denoted this dream, hence the king could not rest till he heard its interpretation. As we previously saw the authority of the first dream about the Four Monarchies and the Eternal Kingdom of Christ confirmed, so the king perceived this one to have proceeded from heaves. There is another difference between this dream and the one formerly explained. For God blotted out the remembrance of the dream about the Four Monarchies from King Nebuchadnezzar, so that it became necessary for Daniel to bring his dream before the king, and at the same time to add the interpretation. Daniel was then more obscure, for although he proved himself to have excelled all the Chaldeans, yet King Nebuchadnezzar would have wondered at him less if he had only been an interpreter of a dream. God wished, therefore, to acquire greater reverence for his Prophet and his doctrine, when he enjoined upon him two duties; first, the divination of the dream itself, and then the explanation of its sense and purpose. In this second dream Daniel is only an interpreter. God had already sufficiently proved him to be endued with a heavenly spirit, when Nebuchadnezzar not only called him among the rest of the Magi, but separated him from them all. He afterwards says:

7. Then came in the magicians, the astrologers, the Chaldeans and the soothsayers: I told the dream before them; but they did not make known unto me the interpretation thereof.

7. Tunc ingressi sunt magi, astrologi, Chaldaei, hoc est, sapientes, et physici, vel, mathematici, et somnium, inguit, exposui ego coram ipsis, et interpretationem ejus non patefecerunt mihi.

With respect to the words used above, we have formerly freed ourselves from all trouble, because we cannot accurately define what science each professed. Clearly enough they covered their shamelessness by honorable titles, although they gave themselves up to every possible imposture. They called themselves by the usual name of learned men, when they were really unacquainted with any art or science, and deluded mankind by miserable predictions; hence, by these words, Daniel comprehended all the Magi, soothsayers, astrologers, and augurs, who professed the art of divination. Here Nebuchadnezzar confesses that he sent; for these men in vain. Hence it follows, this whole science was a fallacy, or, at, least, Daniel's exposition of the dream was not by human skill, but by revelation from heaven. I embrace this opinion, since Nebuchadnezzar wished clearly to express that Daniel's power of interpreting his dream did not spring from man, but was a singular gift of the Spirit. He had considered it a settled point that, if any knowledge or skill in divination existed, it must belong to the Magi, soothsayers, augurs, and other Chaldeans who boasted in the possession of perfect wisdom. This, therefore, was with. out controversy—that the astrologers and the rest were most powerful in divination, and as far as human faculties would allow, nothing escaped them. Hence it follows, on the other hand, that Daniel was divinely instructed, since if he had been only an astrologer or magician, he must, like others, have required a long' apprenticeship to this science. Nebuchadnezzar, therefore, wishes here to extol Daniel beyond all the Magi, as if he had said—He is a heavenly Prophet! And this, also, will appear better from what is added, as follows:

8. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods, and before him I told the dream, saying,

8. Quousque tandem coram me introductus est Daniel cujus nomen Beltsazar secundum nomen dei mei, et in quo spiritus deorum sanctorum: et somnium coram ipso narravi.

9. O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.

9. Beltsazar princeps, vel, magister, magorum, quia ego novi quod spiritus deorum sanctorum in te sit, et nullum arcanum to anxium reddit,¹³ visiones somnii mei quod vidi, et interpretationem ejus expone.

Here the king of Babylon addresses Daniel kindly, since he saw himself deserted by his own teachers. And hence we gather that no one comes to the true God, unless impelled by necessity. Daniel was not either unknown or far off; for we saw him to have been in the palace. Since then the king had Daniel with him from the first, why did he pass him over? Why did he call the other Magi from all quarters by his edict? Hence, as I have said, it clearly appears he would never have given glory to God, unless when compelled by extreme necessity. Hence he never willingly submitted to the God of Israel; and his affections were clearly but momentary, whenever they manifested any sign of piety. Because he besought Daniel so imploringly, we see his disposition to have been servile; just as all proud men swell out when they do not need any one's help, and become overbearing in their insolence; but when they are reduced to extremity, they would rather lick the dust than not obtain the favor which they need. Such was the king's disposition, since he willingly despised Daniel, and purposely preferred the Magi. But as soon as he saw himself left in difficulties, and unable to find any remedy except in Daniel, this was his last refuge; and he now seems to forget his own loftiness while speaking softly to God's holy Prophet. But I shall proceed with the rest to-morrow.

Grant, Almighty God, since thou here proposest a remarkable example before our eyes, that we may learn thy power to be so great as not to be sufficiently celebrated by any human praises: and since we hear how its herald was a profane king, nay, even a. cruel and proud one, and thou hast afterwards deigned to manifest thyself to us familiarly in Christ, — Grant, that in the spirit. of humility we may desire to glorify thee, and to cleave entirely to thee. May we declare thee to be ours, not only in mouth and tongue, but also in works; not only as our true and only God, but our Father, since thou hast adopted us in thine only-begotten Son, until at length we enjoy that eternal inheritance which is laid up for us in heaven by the same Christ our Lord. — Amen.