piety, was not realized as it might have been in Judea, to the full extent of the divine ordinances, or to any thing approaching thereunto, does it not behove us to enquire, whose fault it is, that these things, and better things than these, are not now altogether ours? If the Jewish community might have been in these respects a type of heaven, much more ought a Christian church and state. Plainly we are assured, that if we hunger and thirst after righteousness we "shall be filled." Matt. 5. 6. Plainly we are taught, that if we seek "first the kingdom of God and his righteousness," we need not to enquire "What shall we eat? or What shall we drink? or Wherewithal shall we be clothed?" For "all these things shall be added" unto us. Matt. 6. 31, 33. Whence then the distress of which thousands around us are complaining? Whence that extremity of want which drives some to acts of fraud and violence, and brings others, in silent anguish of heart, to an untimely grave? Surely these things could not be, in a land teeming with an amount of wealth hitherto unheard of in the world, unless it were that many, or perhaps most amongst us, walk not according to the laws given us in the Gospel. Honesty, industry, sobriety, frugality, these are the means whereby godliness usually receives the promise of the life that now is. How can there be true godliness where these are not? Where these are, how few can come to want! And how few even of those whose wants arise from their own fault could ever be left to perish in distress, if they that have riches were to spend them, not in vain show and selfish luxury, but in doing good to the souls and bodies of the poor!

True piety towards God is the thing we chiefly need, for securing the well being of man. The great defect in all our social institutions is, that they are not sufficiently stamped with this character, "The Lord is there." In name indeed all purport to be Christian. We are a Christian nation, and a Christian church; and we have a Christian government, and legislature, and laws; Christian habits, and customs, and observances. But when tried by the standard of the Gospel, in how many points are these for the most part short of Christianity! How notorious is the gross sinfulness of multitudes! How open to suspicion of ungodliness are many who avoid such excesses of iniquity! How few are the individuals amongst us, much less the cities, towns, or parishes, whose holiness and happiness could suggest to the beholder that their name is this, "The Lord is there!" May a title so excellent be more and more justly applicable to our church and to our state, and also to every member thereof! May the divine Presence be more and more acknowledged amongst us, and manifested in the increase both of piety and of charity, both of reverent devotion towards God; and of active good will towards each other!

The taking of Jerusalem by Nebuchadnezzar.

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

LECTURE 1363.

The symbolical language of prophetic dates.

This book opens with mention of the taking of Jerusalem, because then Daniel was carried away into captivity. Little did the king of Babylon know the value of his captive. Little did he suppose, that this also was a vessel of the Lord, one infinitely more precious than those of silver or of gold, and one, which with all his might, he never could have brought into the treasure house of his idol god. This happened in the first year of Nebuchadnezzar's full reign, he having for a time shared the kingdom with his father. And the statement here given, of its happening "in the third year of the reign of Jehoiakim," is best reconciled with what is elsewhere said of its happening in the fourth, by supposing that the first year of Nebuchadnezzar's reign answered partly to the third and partly to the fourth of Jehoiakim. See Jer. 25. 1. Many such difficulties occur in regard to the dates of ancient history, the records which remain being few, and the methods of reckoning time being various. Much more do uncertainty and obscurity hang over the dates of things future, as revealed in prophecy. As the book of Daniel presents to our view the most striking instances of such prophetic reckonings, it will be well to observe in the outset, that the most learned expositors of prophecy have as yet come to no conclusion on this subject, which has not been more or less called in question by others. Giving therefore due weight to all that may be said to the contrary, we may adopt the current opinion as most probable, that Daniel uses a symbolic language in regard to prospective dates; in which a time, or a year, stands for as many years as the days of a year, and a week for as many years as there are days in a week; even as also in the Revelation of St. John, a month stands for as many years as the days of a month, and each day stands for a year. See Rev. 11. 2, 3. Not that even with such a key as this we must presume to think we can unlock the future. The different ways

of estimating years may make the length of a period uncertain. Or the length of a period may be known, and we may be unable to ascertain its commencement. Our aim is not to be prophets, but students of prophecy. Let us study prophecy with diligence and reverence. And with God's blessing we may expect that we shall be thereby edified abundantly.

The training, diet, and promotion of Daniel.

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

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. 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.

6 Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and 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 Abed-nego.

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.

9 Now God had brought Daniel into favour and tender love with the prince of the eunuchs. 10 And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink for why should he see

your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king.

11 Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, 12 Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.

13 Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king's meat: and as thou seest, deal with thy servants.

14 So he consented to them in this matter, and proved them ten days.

15 And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat. 16 Thus Melzar took away the portion of their meat, and the wine that they should drink ; and gave them pulse.

17 As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.

18 Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.

19 And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king.

20 And in all matters of wisdom and understanding, that

the king enquired of them, he found them ten times better than all the magicians and astrologers

that were in all his realm.

21 And Daniel continued even unto the first year of king Cyrus. LECTURE 1364.

That our best way to be happy is to be holy.

It was the policy of the king of Babylon to turn to account the good abilities of the most promising of his captives. It was the providence of God which brought it to pass, that through this policy Daniel and his three countrymen rose into such high favour with the king. This is not the first instance of this kind that we have met with in the history of God's people. Joseph in like manner, when sold into Egypt, first gained the confidence of his master, next that of the keeper of the prison, and at length reached unto the place of highest trust and authority in all the realm. Let not then the captive murmur at his bondage. God may have in store for him so much the greater honour and felicity. Let him exert himself in breaking the bands of sin. Let him set his heart upon the liberty wherewith Christ has made us free. And whether he be promoted to honour in this world, or not, he may be assured of obtaining in the life which is to come a crown of immortal glory.

Daniel probably knew that some of the king's meat was of a kind forbidden in the Law. Or perhaps he had reason to suppose that both the meat and wine were first offered and consecrated to idol gods, and then served to the king's household. Considerations of this kind must have been the ground of his requesting, that he and his brethren might be fed with pulse and water instead. And it was undoubtedly owing to God's blessing vouchsafed to this holy resolution, that the diet thus adopted produced the opposite effect on their health and appearance, to that which might have been naturally expected. Such miracles are not now to be looked for by us. And yet such principles are now to be practised. Such duties are now to be done. We must watch that in nothing we defile ourselves with sin. We must refuse to partake of such viands as would endanger the soul's health, however fairly they may promise for the vigour of the body. Friends who love us tenderly may press us to share festivities, which we know to be intemperate, or find to be distracting to our thoughts, or wasteful to our time. But let us learn from Daniel the duty of resisting all such temptation. And adapting his language to our own case, Prove us, let us say, and see whether we be not altogether happier, in proportion as we lead a life more holy and self denying, less conformable to the world, less agreeable to the flesh, but more thoroughly devoted unto God. Prove us, yea, and prove also your own selves. Try, and you will assuredly find, that as nothing ministers more to health than happiness, so nothing tends so much to make us happy, as to live at peace with God, through Christ, with a stedfast purpose of heart not to be defiled with sin.

The dream of Nebuchadnezzar is revealed to Daniel.

1 And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.

2 Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. 3 And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.

4 Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.

5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.

6 But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. 7 They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.

8 The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.

9 But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me,

till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.

10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.

11 And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.

12 For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.

13 And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.

14 Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon :

15 He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.

16 Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.

17 Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:

18 That they would desire mercies of the God of heaven concerning this secret; that