As Daniel's knowledge and abilities fitted him for the highest offices, so we find he possessed them to a very advanced age; for he "continued even unto the first year of king Cyrus."

After Babylon had been taken by Cyrus, and he and his uncle Cyaxares, ( who is called Dan. v. 31. Darius the Median), had arranged the government of the Empire, Daniel was made chief minister of state ( Dan. vì. 2, 3,`). Cyrus knew his wisdom and experience, and therefore availed himself of them. He knew of what use he had been to the Babylonian kings; and as they were now extinct, he did not doubt his fidelity to the Medes and Persians. And as Daniel was in such high repute with Cyrus, there can be no doubt, that he urged him to grant the decree which was passed in the first year of his reign, for the restoration of the Jews from their seventy years' captivity. In the first of Cyrus, Daniel was about eighty-eight years of age; for he was eighteen when he was taken captive, which added to the seventy years which intervened between his captivity and the first of Cyrus makes eighty-eight. * Thus God preserved the life of this great and good man through all the revolutions of the state; to be the protector of his own people, and a blessing to those among whom he was a captive.

And here we may pause and reflect upon the obligations under which both princes and people are to wise ministers. No kind of honour is so exposed to envy as political; nor is any life so harassing as the man's to whom is devolved the care of government; who feels his responsibility, and has to contend with opponents. Happy is it for the world that there are men who will bear the weight of government: for the

enjoyment of domestic quiet, it is well known, gives greater pleasure than the power and pomp of political greatness. We are too apt to suspect, that Men who are ambitious of the great offices of State, have a particular regard to the Emoluments to be derived from those offices; whereas very few of them are rich from their political situations. A sense of duty to his king and country urges many a good man to undergo the troubles of public life, who otherwise would spend his days in elegant retirement and literary ease.

Dissertation

3.

CHAPTER II. Vs. 1-23.

As the providence of God is universal, and presides over all men, whatever may be their system of religion; so, he has been pleased, on particular occasions, to reveal future events to heathens, as well as to those who believed on the only one true God. But those revelations, which he has made to heathens, have generally had an especial regard to his own church and people; they appear to have been given chiefly for their advantage.

It would be easy to adduce many instances of divine revelation by dreams to those who worshipped idols; but a few may suffice for our present purpose.

The dreams of the Butler and Baker who were in the same prison with Joseph are well known; and it is also equally known, that the Egyptians were gross idolaters. But these dreams were sent of God, that Joseph might have an opportunity of interpreting them; and thence, in due time, of being introduced to Pharaoh to explain his dreams: and by that means become the prime minister of Egypt, and the preserver of his father and family.

But the case of Pharaoh's dreams is still more in

point; for Joseph told him before he explained them, (Gen. xli. 25 ) "God hath shewed Pharaoh what he is about to do," evidently describing the dreams as supernatural. There is also a striking instance of divine interference in the history of Alexander the Great; who, when at Dion in Macedonia meditating upon his Persian war, saw in a dream some years before the event, the Jewish High Priest coming to him in that manner in which it is known he did come to him at Sapha; and by that means averted the evils which Alexander intended to inflict upon the Jews. Y

It would be unnecessary to adduce the instance of Nebuchadnezzar's dream, were it not that Daniel says to the king ( C. ii. 28); "But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days;" plainly declaring that his dream of the image was from God.

Now, though we readily admit, that dreams in general arise from causes perfectly natural; yet these instances shew, that they are sometimes supernatural. Nor can any valid reason be assigned, why there may not be supernatural dreams at the present day, as well as in the times of Nebuchadnezzar.

I would be as cautious as possible, of giving any cause for a superstitious regard to dreams, which in general arise from what the mind has been engaged about during the day, or from the habit of the body; but still occasions may occur, in which the deity may, and I have no doubt does instruct" in thoughts from the visions of the night, when deep sleep falleth on men." (Job, iv. 13,).

y Jos. lib. xi. C. 8.

Divine revelations have been given in very different ways, as it has pleased the Almighty, and as best suited the purposes of his providence. To Adam he communicated his will by an audible voice; so that we may observe there never was a time in which there was not a revealed religion; and therefore, whatever has been known of God, has been from revealed, and not from natural religion too often falsely so called.

To Abraham God was pleased to convey his will by a personal appearance of his eternal son; for since no one hath seen God at any time, nor indeed can see him, it is necessary to conclude, that he, who talked with Abraham respecting the destruction of the cities of Sodom and Gomorrah, was the word that "was with God, and was God." For this person speaks as God; is addressed by Abraham as God; which no created angel would have permitted. The ministry of angels is a doctrine interwoven into all the prominent parts of the old and new testament: for God. sent them to minister to his people; to convey to them his will, to reprove them for their errors, or to comfort them under their afflictions.

The manner, in which he revealed himself to Moses, is in some respects different from all these instances which we have cited; or rather, he made use of them all in his communications to him: For he spake unto him; he gave him the law "by angels in the hand of a mediator" (Gal. iii. 19.); and he gave him particular displays of his glory and majesty, such as would have overpowered his faculties, had he not covered him with his hand as he passed by. ( Ex. xxxiii 22).

But the most perfect revelation has been made in the person of his son Jesus Christ; who, in the fulness of time, came to reveal the father, and by his