Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him (ver. 19). "Astonied for one hour." This is not quite accurate. The meaning is that Daniel was so troubled, so overcome, that he remained for some time without uttering a word. Perhaps he stood gazing at the king in mute amazement and sorrow. At length the king himself broke the distressing silence, encouraging the prophet to cast away all fear of consequences, and to tell the meaning, whatever it might be. With much trembling, doubtless, in a tone of deep respect, with fidelity softened by tenderness, Daniel proceeded to point out the meaning - the king's sin and the king's doom. This passage in the history suggests much as to the giving and receiving of reproof. We are our brothers' keepers, but it is to be feared that this duty of spiritual guardianship is one very much neglected. Let us first look at things from the point of view of -

I. THE BEPROVED. There are many difficulties in approaching a man with even the most necessary reproof, most of which were present in this case of the king. A sinner is like a fort surrounded by many lines of entrenchment. The reprover is quite conscious of the strength of the moral fortification, and is oft deterred from his duty. The reproved is ready to repel reproof by virtue of:

1. Self-love. "Most quick, delicate, and constant of all feelings."

2. Pride. The reprover seems to assume the office of both lawgiver and judge. But what right this superiority?

3. Difference in social rank. It matters not whether, as in this case, the reproved be of superior rank or of inferior. If the former, the reproved resents the audacity; if the latter, what he is pleased to call the patronage.

4. Absence of moral aspiration. The reproved does not really desire to be better than he is.

5. Contrariety of judgment. The reproved doubts the principle upon which you are proceeding; e.g. you expostulate with a man on the sin of gambling; but he disputes your premiss, viz. that there is wrong in gambling. There is no sin or vice which some men will not be found to defend. Nebuchadnezzar may have considered all his oppressions of the poor, etc., as quite within his kingly right.

6. Suspicion of the reprover's motive.

II. THE REPROVER - his tone and spirit. He should be characterized by:

1. Sincere and simple sympathy for the man. In this respect Daniel was perfect.

2. Grief over the moral position.

3. Sorrow for the consequences.

4. Fidelity.

5. Courtesy. Note the tone of vers. 19, 27. Daniel was mindful of his relation to his king.

6. Hopefulness. Daniel gave counsel simple, comprehensive, direct. And then expresses a large hope, "If it may be," etc. (vers. 26, 27). Some elements in -

III. THE REPROOF WILL BE SUGGESTIVE.

1. It was solicited. An immense advantage.

2. Based on adequate knowledge. Nothing can be more paralyzing to a would-be reprover than to find that he is proceeding either on false or unproved assumptions.

3. Strong by authority of truth. "In presenting admonitory or accusatory truth, it should be the instructor's aim that the authority may be conveyed in the truth itself, and not seem to be assumed by him as the speaker of it." "One man, a discreet and modest one (and not the less strong for that), shall keep himself as much as he can out of the pleading, and press the essential virtue and argument of the subject. Another makes himself prominent in it, so that yielding to the argument shall seem to be yielding to him. His style, expressly or in effect, is this: 'I think my opinion should have some weight in this case;' 'These arguments are what have satisfied me;' 'If you have any respect for my judgment,' etc. So that the great point with him is not so much that you should be convinced, as that he should bare the credit of convincing you."

4. Well-timed. "The teller of unpleasing truths should watch to select favourable times and occasions (mollia tempora fandi) when an inquisitive or docile disposition is most apparent; when some circumstance or topic naturally leads without formality or abruptness; when there appears to be in the way the least to put him (the person reproved) in the attitude of pride and hostile self-defence" For aught we know, Daniel may have had it on his mind for a long time to speak to the king; at length the day of opportunity dawned.

IV. THE RESULT.

1. The reproof was not at once successful. For a year more (ver. 29) the king seems to have gone on, in the same spirit, to do the same deeds.

2. But was so finally. (Ver. 34.) When reproof had been emphasized by judgment. The memory, then, of Daniel's counsel. - R.

That this world owes its existence to the creating power of God, and that He established its laws, and put its every wheel in motion, is a truth so evident that it has extorted the consent of all mankind. But did He then exhaust His omnipotence? And has He been inactive ever since? Did He cast it off His hand, as an orphan-world, deprived of His paternal care, and left to shift for itself? In the rational world, events are frequently brought to pass by the instrumentality of free agents; but still they are under the direction of the universal cause; and their liberty is not inconsistent with His sovereign dominion, nor does it exempt them from it. Though He makes us of secondary causes, yet He reserves to Himself the important character of the Ruler of the universe, and is the Supreme Disposer of all events. This is a truth of infinite moment, and fundamental to all religion. But if Almighty God does not govern the world, and order all the affairs of men according to His pleasure, where is the expediency or necessity of imploring His blessing and protection?

I. THAT THE MOST HIGH IS THE SOLE DISPOSER OF THE FATES OF KINGDOMS, AND THE EVENTS OF WAR, IS DEMONSTRABLE FROM HIS PERFECTIONS. We may infer from His wisdom that He formed the world, and particularly man, for some important design, which He determined to accomplish; but could He expect that this design would be accomplished by free agents, left entirely to themselves, without any direction or control from Him? Or would it be consistent with wisdom to form creatures incapable of self-government, and fit subjects for Him to rule, and yet exercise no government over them, but leave them entirely to themselves? Justice is an awful and amiable attribute. And on whom shall He display it, but on rational creatures, who are capable of moral good and evil? Indeed, the display of justice on particular persons may he deferred, as it generally is, to another state; but on societies, as such, it cannot be displayed but in this life; for it is only in this life that they subsist in that capacity; and, therefore, guilty nations must feel Divine judgments in the present state, which supposes that God disposes of them as He pleases. His goodness, that favourite perfection, is diffusive and unbounded; but how shall this be displayed in this world, unless He holds the reins of government in His own hands, and distributes His blessings to what kingdom or nation He pleases! If He do not manage their concerns, His mercy cannot be shown in delivering them from calamities; nor His patience in bearing with their provocations. His power is infinite, and, therefore, the management of all the worlds He has made is as easy to Him as the concerns of one individual. He knows all things, and is everywhere present; and can He be an unconcerned spectator of the affairs of His own creatures, and see them run on at random, without interposing? We may as well say in our hearts, with the fool, "There is no God" (Psalm 53:1), as entertain such mean ideas of Him, as an idle being, whose happiness consists in inactivity. He will display His perfections in the most God-like manner, and this was His design in the creation of the universe; and since He cannot do this without exercising a perpetual providence over it, we may be assured He will do "according to His wilt in the armies of Kenyon, and among the inhabitants of the earth" (Daniel 4:35). Indeed, there is something unnatural in the idea of a creator who takes no care of his own creatures.

II. THAT GOD IS THE SUPREME DISPOSER OF THE FATES OF KINGDOMS, AND OF THE EVENTS OF WAR, IS DEMONSTRABLE FROM THE REPEATED DECLARATIONS OF SCRIPTURE; and this alone is sufficient proof to those that believe their Divine authority. This great truth, in one form or other, runs, through the whole Bible. Sometimes the Divine government is asserted to be universal, supreme and uncontrollable. Our God is in the heavens; He hath done whatsoever He pleased (Psalm 115:3). The Lord hath prepared His throne in the heavens; and His Kingdom ruleth over all (Psalm 103:19). He doeth according to His will in the armies of heaven, and among the inhabitants of the earth; and none can stay His hand, or say unto Him, what doest thou? (Daniel 4:35). Now His universal government, which is so strongly asserted in these passages, implies His particular government of the affairs of kingdoms and nations; and the Scriptures declare that the care of Providence extends to the most minute and inconsiderable parts of the creation; and, therefore, much more does it extend to the affairs of men and the fates of kingdoms. He giveth the beast his food, and the young ravens that cry (Psalm 147:9): Behold, the fowls of the air; they sow not; neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Hence Christ draws the inference now in view, "Are not ye much better, or of more importance, than they?" The Scriptures farther expressly assert that the promotion and degradation of princes, the prosperity and destruction of kingdoms, are from God. "Promotion," says the Psalmist, "cometh neither from the east, nor from the west, nor from the south: but God is the judge; He putteth down one, and setteth up another" (Psalm 75:6). Hence pious warriors have confided for victory in the providence of God, and been sensible that without Him all their military forces were in vain. "Some trust in chariots, and some in horses; but we will remember the name of the Lord our God." And observe difference; "They are brought down and fallen; but we, who put our trust in the Lord, are risen, and stand upright" (Psalm 20:8; Psalm 33:16, 17). Again, we find many instances in the sacred writings of God's over-ruling the conduct of men, even of the wicked, accomplish His own great designs, when the persons themselves had nothing in view but their own interest. Who could have had any raised expectations from the sale of Joseph, a poor helpless youth, as a slave into Egypt? His brethren had no other end in it than to remove out of their way the object of their envy, and their rival to their father's affection. But God had a very important design in it, even the deliverance of the holy family and thousands of others from famishing. And, therefore, Joseph tells his brethren, "It was not you that sent me hither, but God" (Genesis 45:8). The crucifixion of Christ was the most wicked action that ever was committed on this guilty globe; and the Jews freely followed their own malignant passions, and were not prompted to it by any influence from God, who cannot tempt to evil. But I need not tell you that this greatest evil is over-ruled for the greatest good of mankind.

III. IT IS THE COMMON SENSE OF ALL MANKIND THAT THE AFFAIRS OF KINGDOMS, AND PARTICULARLY SUCCESS IN WARS DEPEND UPON GOD. Read over the historical parts of the Old Testament, and you will find it the common sense of the Jews that they should never engage in war without first consulting God, and imploring His blessing. And since Christian kingdoms have been formed, we find the same sense prevailing among them, even in the darkest times. Nay, the very heathens were taught this by their reason, as one of the plainest dictates of the light of nature. They had a Mars and a Minerva; the one the god, and the other the goddess of war. They never engaged in war without anxiously consulting oracles, and offering a profusion of sacrifices and prayers. Now that which is common to all mankind, in all countries, in all ages, and of every religion, seems to be implanted in their nature by its author; and, consequently, must be true.

IV. THE INTERPOSITION OF PROVIDENCE ITS FREQUENTLY VISIBLE IN THE REMARKABLE COINCIDENCE OF CIRCUMSTANCES TO ACCOMPLISH SOME IMPORTANT END IN CRITICAL TIMES. Can we suppose that mere natural causes, that act without design, or that free agents, who act as they please, and who have different views, different prejudices, and contrary interests and inclinations we suppose that all these should conspire to promote one design unless they were under the over-ruling influence of Divine providence? Must not such a remarkable and even preternatural concurrence of various circumstances convince us of the truth of Solomon's remark, "There are many devices in the heart of man; but the counsel of the Lord, that shall stand!" (Proverbs 19:21). Both sacred and profane history may furnish us with many instances of such remarkable interpositions of Providence. The first critical time which I would call to your remembrance, is the Spanish invasion in the reign of Queen Elizabeth, 1588. The Spaniards, enriched with the gold of the new world, America, then lately discovered, and their king enraged against England with all the malignity of a papist and a disappointed expectant of the crown, fitted out a fleet of such a force as the world had never before seen. They proudly called it the invincible armada; and, indeed, it seemed to deserve the name. "The seas were overspread with their burden, and the ocean groaned with their weight." England then was but weak by sea, and in no condition to make a defence; so that she seemed on the very brink of popery, and slavery, and ruin. But she had little else to do but to "stand still, and see the salvation of the Lord" (Exodus 14:13). Scarce had they displayed their sails to the inviting gales, when He who holds the winds in His treasure us let them loose upon the face of the deep. They were scattered — they were dashed in pieces against one another — they foundered in the mighty, waters. And of this mighty fleet there was hardly one left to carry back the dismal news. And was not this "the Lord's doing, and marvellous in our eyes?" (Psalm 118:23). Did He not make the winds, in their courses, fight for England? If any of you should ask, "In what manner does He do this? Or how is it possible He should do it, when we see no sensible appearances of His controlling the laws of nature, or restraining the liberty of men? Natural causes produce their proper effects; and men fight against men; and perceive they are free to act or not to act, as they please. Where, then, is there any room for the agency of Providence?" I answer, it is the excellency of the Divine government to accomplish its purposes without throwing the world into disturbance and confusion by great breaches upon its established laws; it accomplishes them either by continuing the course of nature or by altering it in so gentle and easy a manner that it is hardly, if at all, perceivable. And as to men, God carries them on to effect His designs, without offering the least violence to their free and rational nature; and sways their minds so gently that while they are performing His orders they often seem to themselves to act from principles wholly within themselves. What a surprising, mysterious government; what a perfect administration is this! Yet, I think, we can form some general ideas how the Lord manages the affairs of men, and particularly determines victory in the field of battle as He pleases. The event of war often depends in a great measure upon the winds and waves, clouds and rain. And why may not He, by a secret touch of His hand, order these so as to favour one party and incommode the other? The fate of war greatly depends on the prudence of counsels, and the courage of the soldiers; and why may we not suppose that He who formed the souls of men, and knows all their secret springs of action, and how to manage them — why may we not suppose that He may imperceivably direct the minds of the one party to concert proper measures and darken and confuse the understandings of the other, to take measures injurious to themselves, and advantageous to the enemy, though they appear right to them, until the event shows them mistaken? He may suggest hints of thoughts, and secretly bias the mind to a certain set of counsels.

1. If God rule in the kingdoms of men, and manage the affairs of the world, then we should live upon earth as in a world governed by Divine providence. This rebellious temper may show itself about the smallest things. When you find fault with the winds or weather, the heat of summer, or the cold Of winter, whom do you find fault with? Is it not with Him that is the Disposer of these things?

2. If the affairs of nations are at the disposal of the King of Heaven, then how dreadful is the case of a guilty, provoking, impenitent nation!

3. That we should humble ourselves before the King of kings, and take all proper means to gain His protection. If God dispose the victory as He pleases, then it is most fit, and absolutely necessary, that we should seek to secure His friendship.

4. If God govern the world by means of second causes, it is our duty, according to our characters, to use all proper means to defend our country, and stop the encroachments of our enemies.

(S. Davis, M. A.)