The disorder of Benhadad was not mortal; but his fate being sealed by other means, Elisha replied, "that it was possible for him to recover; nevertheless," said he, "the Lord hath showed me that he shall surely die."

In pronouncing these words the prophet fixed his eyes so intently upon the countenance of the messenger that Hazael blushed. Guilty consciences naturally shrink from the scrutinizing observation of the righteous. As Elisha surveyed the features of this treacherous courtier, his feelings were overpowered, and a torrent of tears flowed from his eyes. Hazael was surprised at the prophet's agitation, and asked, "Why weepeth my Lord?" The man of GOD answered, "Because I know the evil thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child." On the distant view of these horrible scenes, it is not surprising that the benevolent heart of Elisha should be melted; but what must have been the sensations of Hazael, when the black catalogue of crimes was prefaced with the assertion that he should be the perpetrator! He could not believe that it was in his nature to be guilty of such cruelties. "But what!"

he exclaimed, "is thy servant a dog that he should do this great thing?" To this Elisha only replied, "The Lord hath showed me that thou shalt be king over Syria."

This man who could put on the appearance of indignation at being supposed capable of such abominable actions, began his career of wickedness the very next morning, by murdering his master and usurping his throne.

But human greatness is mutable, and "the prophets cannot live for ever." Elisha had seen his master carried in a chariot of fire to the realms of glory; but though his own life was more varied, and he inherited a double portion of Elijah's spirit, he

must lie down on a sick bed, and enter the world of spirits through the valley of the shadow of death. In his last illness he was visited by Joash, king of Israel; for though that monarch did not value the holiness of the prophet, he esteemed his services.

Shortly after this the prophet expired, at the age of ninety years: but the miraculous power which had distinguished him in life, did not end in the tomb; for the dead body of a man, being placed on the bones of the prophet, was immediately restored to life.

This miracle seems to have been intended to correct the increasing infidelity of that age, by showing the certainty of a resurrection, Nor is it fanciful to consider it as alluding to that Divine life which is imparted to men dead in trespasses and sins, by the death of the Messiah. Had he not been laid in the sepulchre a breathless corpse, we should never have had a glimpse of immortality. Hereby we regain that life which was lost in Adam, and even our dead bodies also shall be raised with Christ's glorious body, agreeably to the prediction of the evangelical prophet: "Thy dead men shall live, together with my dead body shall they arise. Awake, and sing ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out her dead." Isaiah xxxvi. 19.

DANIEL.

Died about Anno Mundi 1470: aged 90.

THE holy Scriptures exhibit instances of the power of religion in persons of various descriptions, that every station of life may be furnished with suitable examples as well as precepts. A blessing is indeed pronounced upon evangelical poverty by our Saviour, and an apostle has assured us that "not many wise men after the flesh, not many mighty, not many noble are called;" but it would be unjust to infer from hence that the rich and honourable are not within the plan of redemption, or that they are less regarded by the God of love, than those who are poor and in obscurity. By "poverty of spirit" our Lord means lowliness of heart; and the apostle only says that God hath chosen feeble instruments for the propagation of the gospel, that its success might not appear to be the effect of human policy. But both in the Old and New Testament we meet with many shining examples of piety and usefulness in the most elevated stations in life; and the truth of that gracious promise made to the church, has been remarkably confirmed, "that kings shall be her nursing fathers, and queens her nursing mothers." Isaiah xlix. 23.

In seasons of darkness and tribulation, the Almighty has raised up instruments in high stations, by whom his afflicted church has been delivered from misery, and religion made to flourish with new splendour.

This was the case in the Babylonish captivity, which began in the fourth year of Jehoiakim, when Nebuchadnezzar took Jerusalem, and carried away immense spoils and numerous prisoners, among whom were Jehoiakim himself, and all his family.

The conqueror, not content with leading this monarch in chains, would likewise be served by some of the captive princes: and therefore he commanded his principal eunuch to seek out certain children of the blood royal, to stand in the king's palace, and to be educated in the learning of the Chaldeans.

It is not unreasonable to suppose that the design of Nebuchadnezzar was to pervert the principles of these youths, and to effect thereby the destruction of the language and religion of the Jews. But the craft of men is frequently over-ruled by Providence, to advance the cause it is intended to destroy. This was the case in the present instance; for though Daniel and three others of the royal house of Judah were taken into the palace of the king of Babylon, and ordered to be brought up after the manner of the country, their religious principles were too firmly fixed to be corrupted. In that dangerous situation Daniel, upon whom was conferred the name of Belteshazzar, gained the favour of the chief eunuch, who, at his request, dispensed with their refusal of the food which was sent them from the royal table, and allowed them pulse and water in its room. Such an act of temperance, in persons of their age, affords a lesson of valuable instruction. By their religion, they were not only restricted from particular meats, but from all of whatever kind that had been profaned to an idolatrous purpose, as in all probability the provisions ordered them by the king had been. In the self-denial of these youths, we are taught to lay a restraint upon our appetites, and to "live soberly and righteously, and godly, in this present world." Nor is the story without encouragement; for though their diet was the simplest possible, it was so far from injuring their health, or depressing their mental faculties, that it produced opposite effects. They appeared better than those who did eat of the king's provisions; and so apt were they to learning, that the king "found them ten times better skilled in wisdom and understanding than all

the magicians and astrologers that were in his realm." As temperance is the grand preservative of health, so is it conducive to the improvement of the mind.

The wisdom of Daniel was particularly conspicuous; for amidst the vast variety of knowledge with which his mind was enriched, "he had understanding in all visions and dreams."

This eminent talent of Daniel soon became known, and procured for him the favour of the king of Babylon. That monarch had been greatly disquieted in his sleep by a remarkable dream, which, however, he could not recollect when he awoke, though the horror occasioned by it still remained. In this state of mind he sent for his soothsayers, and required of them not only the interpretation, but even the particulars of the dream. The magicians were as well qualified for the one as the other; but with this difference, that if the vision had been told them they were too great adepts in their profession not to make out a flattering exposition of it. But the Almighty was determined to prove their folly, by making Nebuchadnezzar demand that which it was not in their power to perform. They readily confessed their inability to comply with the demand, and that none "could show it except the gods, whose dwelling was not with flesh."

The same thing ought to have been acknowledged by them with respect to the interpretation of dreams remembered and related, as of the one that had escaped the king's memory. But these deceivers were compelled to confess the truth, and thereby they destroyed the credit of their profession. Nebuchadnezzar, in a fit of rage, issued his mandate that all the wise men should be put to death. Daniel, and his three friends, being informed of the edict, and apprehending their danger of falling in the massacre, had recourse to prayer that the secret might be discovered. These pious Jews were driven to extremity, that they might fly to the throne of grace for direction and deliverance. Their prayers were