set him over the whole realm." He much resembles Joseph in his character and condition. Like Joseph, he was gifted with a spirit of supernatural foresight, enabling him to interpret the mysterious visions of the prince. Like Joseph, he was a man of the greatest integrity. Like that patriarch, he suffered for his uprightness; and, like him, he rose to higher honours from the depth of his degradation.

Let us next contemplate Daniel as a man of strict piety and virtue. In this respect he shines with a lustre which may almost be said to cast his other distinguished properties into the shade. His greatness, his wisdom, his spirit of prophecy, may be more splendid features of his history; but they are neither so attractive nor so edifying as the display of his moral and religious excellence. He is represented, in union with Noah and Job, as an individual whose intercession might possibly prevail with the Almighty to avert judgments from a guilty land. It is worthy of remark, that not the smallest stain is left upon his memory. Noah, Job, Abraham, Lot, Jacob, Moses, David, Hezekiah, and other eminent worthies of the Old Testament history are all charged with some error and infirmity; and a few of them stand convicted of great and grievous transgressions. It is not to be supposed that Daniel was by any means exempt from human

frailty; yet he appears to have been upheld in such a course of uniform purity and rectitude as preserved him from any follies or infirmities sufficiently conspicuous to be made the subject of notice and reproof, for the admonition of succeeding times. But it was his piety or spirit of devotion which shone forth as the brightest gem in his crown of excellence. It was this which formed the solid foundation of all his other virtues. We have it finely displayed in the text-"Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime."

We may briefly state the circumstances to which these words refer. Daniel was the first of those presidents to whom Darius had entrusted the government of his empire; and, immediately under the three presidents, were an hundred and twenty princes. These nobles, finding a destitute stranger and Jewish captive raised to a station of power and dignity, to which the first of their own order might aspire, were inflamed with a bitter spirit of enmity against Daniel. Wanting a pretext for accusing him before the king, they made their first attempt upon his public character. They sought to find occasion against him concerning

66

his government of the kingdom." Here however he soon appeared altogether blameless. "He was faithful, neither was there any error or fault found in him." Their most industrious malice could fix no charge of imprudence, injustice, or abuse of power upon his public administration. What now was to be done? they entered into a conspiracy for attacking him on the side of his religion. With the grossest and most impious flattery, a flattery not unusual before Eastern potentates, they prevailed on Darius to pass a decree, that no one, during the space of thirty days, should offer a petition to any being besides himself, under the penalty of a cruel death. This decree was, like all the laws of the Medes and Persians, irrevocable. Daniel soon hears of it, but without alarm. His resolution is presently taken. God is to be obeyed, and not man, though the individual, who issues the command, is the monarch of a mighty empire, and his own greatest benefactor. He accordingly makes no alteration in his conduct, but continues his devotions as before, giving thanks and praying, in a conspicuous situation, three times a day. The princes discover him, and accuse him to the king. Darius is now "sore displeased with himself, and labours till the going down of the sun to deliver Daniel." But his enemies insist on the unalterable tenor of the decree, and the innocent

object of their malice is cast into the den of lions. The king " passes the night fasting," and can take no repose. Early in the morning he betakes himself in haste to the den of lions, and, there addressing Daniel," as the servant of the living God," desires to be informed of his fate. The prophet, preserved by a miracle, immediately assures the king of his safety, and is taken out of the pit," with no manner of hurt found on him, because he believed in his God." His enemies and accusers are condemned to the punishment they had prepared for him, and perish miserably in their iniquity. Darius, filled with grateful astonishment at the issue of the conspiracy, now enacts a decree in honour" of the God of Daniel," renders at least a temporary homage to Jehovah, and ends with conferring still higher distinctions on his persecuted favourite; so that the prophet prospered throughout the remainder of his reign, and the reign of Cyrus his successor.

Such is the history to which the text refers. The passage itself will suggest some particulars respecting the piety of this eminent character, the consideration of which may, through the divine blessing, be conducive to our religious benefit and improvement. The piety of Daniel was, we may observe, constant and regularand exemplary-calm and rational-fearless and resolute.

open

I. His piety was constant and regular. He offered his supplications and thanksgivings to heaven daily. Nor did a slight and hasty offering satisfy his conscience. He presented them "three times a day," in all probability at regular hours and intervals. Such had been the example of the devout Psalmist, who mentions" evening, morning, and noon," as his regular periods of devotion. Daniel, though the minister of a great monarch, and burdened with the affairs of an extensive empire, deemed his public employments no excuse either for the neglect of prayer, or for the irregular and occasional performance of that duty. He still found time for it amidst all his cares of state, and doubtless regarded his daily devotions as his best security against the disquietude, distraction, and worldliness of spirit, which earthly cares, when not sanctified by habitual piety, are too apt to produce. Let this example prompt us to constancy and regularity in our private devotions. We are much under the influence of habit in this respect, as in every other. If one day only be suffered to pass by without prayer, this will lead to further negligence, and negligence will by degrees become habitual. Again, the appointment of particular periods for devotion is a matter of no small moment. We well know that, in the ordinary business of life, what is left to be done at any time is in great danger of re