teemed delicacies by the heathen; as a Jew, therefore, Daniel could not eat any thing that was unclean, or which that law prohibited. Now in the luxurious diet of the King of Babylon, there would be many things which Daniel could not conscientiously eat; and, therefore, he purposed in his heart not to defile himself. So that we see, Daniel was of firm piety from his youth; his attachment to the true God, and his law, was from principle, not from mere feeling; and, therefore, it remained unshaken either by prosperity or adversity.

But as the food which Nebuchadnezzar sent from his own table had been blessed in the name of an Idol, or false God, it would, therefore, be particularly obnoxious to Daniel, who knew there was but one God. The custom of begging a blessing upon victuals, and of consecrating a part to their Gods, was very general among idolatrous nations; but as Daniel would not worship the false Gods of the Babylonians, every thing consecrated to them, or blessed in their name, which constituted a part of their worship, would be unclean to him, and therefore it would be contrary to his conscience to eat of it. To eat of things consecrated to idols was in effect to acknowledge the idol as a Deity, and therefore the Apostles (Acts, xv. 29.) determined that the first Christians should “abstain from meats offered to idols," and, for the same reason,

t it would be easy to illustrate this at great length; but, let a few particulars suffice. It was customary to place the statues of the Gods upon the table. The Pagans offered libations to their Gods upon the tables. They had so deep a sense of the divine Providence, that they thought it unlawful to eat till they had offered a part of their provision, as a sort of first fruits, to their Gods. When the entertain. ment was ended, a libation of wine with a prayer was offered, aud ́a hymn sung to the Gods.

Potter's Gre. Ant. v, 2. P. 365-420.

Daniel and his friends determined to abstain from the meat and the wine of the king.

But though Daniel had determined not to defile himself, yet one cannot avoid marking the great propriety of his conduct in refusing the king's meat.

The king wished the Captives to look well in health, and expected that, from eating of his food, they would answer his wishes: but how could they thrive in health when their minds were uneasy, and they could not from conscience eat of the diet which he had appointed them? Every one knows that, to be well in health, we must have a contented mind. Daniel, therefore, applied to Ashpenaz for a change of victuals, but without success. Nebuchadnezzar was an absolute monarch, his word was law, he had appointed the mode in which the young students should be treated, and, therefore, Ashpenaz durst not alter it, though an improper mode for them.

V

But Daniel's prudent conduct had made him a favourite, as Joseph's did with Potiphar, and afterward with the keeper of the prison into which he was cast. Daniel could, therefore, take the liberty of urging his request; and though he failed with Ashpenaz, yet he succeeded with the Steward, who acted under him. Not that he wished to disappoint the wishes of the king, but to fulfil them: for he well knew that the food which was agreeable to them would tend more to make their countenances look fair and plump, than that which was unpleasant, however luxurious.

▾ Our translation gives the word Melzar as a proper name; I would prefer its being translated, Steward, which it is known it may signify. Buxtorf translates Melzar, by Promus. i. e, A Steward, or one who takes care of the provisions: Though he allows that it is commonly considered as a proper name.

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He, therefore, proposed to the Steward to give him and his friends ten days trial of a vegetable diet, feeling confident in the success of the event; but willing to acquiesce in the Steward's decision, if the success should fail. The success of the experiment was complete; for at the end of the ten days, "their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.'

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Various causes would concur to make the experiment successful: their minds would be at ease; a particular providence watched over them; and the diet itself was better adapted to their constitution, and more likely from its own nature to promote their health. Much animal food and high seasoned dishes necessarily tend to clog the powers of both body and mind; and hence it is, that the most eminent Physicians generally recommend a simple diet, and blame the English for too great attention to their eating and drinking. And, if much animal food be prejudicial in this northern climate, much more so would it be in the warm region of Babylon. Daniel's conduct, therefore, we see was directed not less by sound reason than by piety; and though at this time only about eighteen years of age, yet he possessed the prudence and knowledge of much riper years. And would

w Mr. Park, in the account of his travels into the interior of Africa, gives a remarkable statement of the method by which the Moors fatten their danghters. "The Moors have singular ideas of feminine perfection. With them corpulency and beauty appear to be terms nearly synonimous In consequence of this prevalent taste for unwieldiness of bulk, the Moorish Ladies take great pains to acquire it early in life: And for this purpose many of the young girls are compelled by their Mothers to devour a great quantity of Kouskous ( a dish prepared from boiled corn, ) and drink a large bowl of Camel's milk every morning. This practice soon covers the young Lady with that degree of plumpness which, in the eye of a Moor. is perfection itself." Park's

trav. P. 228.

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young men imitate his conduct in their mode of living, so far as is proper, considering difference of circumstances, they would reap the advantage in the improvement of their minds, the vivacity of their spirits, and the esteem of all good men.

As it was evident to the Steward that a vegetable diet was best for Daniel and his friends, he no longer offered them any other, but permitted them to live after the manner they chose. And now being perfectly at ease with respect to their diet, they prosecuted their studies to the utmost advantage; for "God gave them knowledge and skill in all learning and wisdom. And Daniel had understanding in all visions and dreams."

This superiority of knowledge which Daniel and his friends possessed must not be attributed to themselves alone, but to that particular providence which blessed them in the prosecution of their studies. As a general rule, it may be said, that our improvement in knowledge depends upon our industry in the use of our natural faculties: there is however not a doubt, but God, on particular occasions, gives particular success; and though one would hardly dare to say that a Newton had a divine inspiration, because it has not been revealed to us, yet it is not inconsistent with holy writ to suppose it; for Bezaleel and Aholiab, (Ex. xxxi. 1-6), and Joseph and Daniel, were assisted immediately by the Spirit in the acquisition of knowledge.

In reflecting upon the character of Nebuchadnezzar, we evidently see that he was, what is called a great prince. His designs were grand; and he well knew how to obtain fit and able men to serve in the offices of state. When, therefore, the three years of prepar

ation were expired, he examined the young men who had been pursuing their studies, but found noné equal to Daniel and his three friends; and them, therefore, he appointed to stations of the highest importance.

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He did not take them upon the recommendation of friends, or because of family connections, a practice too prevalent in courts; but because they passed the best examination, and were best qualified for office. Examinations answer a double purpose; they stimulate industry, and make young men anxious to obtain knowledge; and they give an opportunity of discovering those who are best qualified to occupy situations which require particular ability. Any system of education which does not embrace frequent examinations must be defective; for progress in literature does not depend so much upon the quantity read, as upon the accuracy of our knowledge in what we read. Many men are ignorant because they read so much; their minds are like a heap of ruins without order or regularity; while the mind of the regular student is like an exquisitely finished temple, which fills us with awe by its magnitude, and delights with the harmony of its proportions.

Men of supereminent minds are soon public characters; mankind feel a kind of common right in them, and hence their fame spreads in proportion to the extent of their knowledge. Daniel's fame soon spread over all the East, so that it was thought presumption, as appears from (Ezek. xxviii. 3.) for the wisest and most powerful princes to compare with him. As he possessed a mind elevated far above the level of mankind, they considered him as an object of wonder and admiration they viewed him, as the benighted traveller views a huge blazing Beacon which gives the light of day to the immediate neighbourhood, and sheds a solemn light to a vast distance all around.