There is but one condition of permanence in any kingdom, viz. righteousness. Success, founded on military power, collapses as quickly as it rose. As night succeeds to day, so misfortune succeeds to fortune. If God be not recognized, the one element of durability is a-wanting.

I. GOD GOVERNS OUR WORLD BY IMPERFECT HUMAN AGENCIES. If men express their astonishment at this, our reply is that it is the best on the whole, and if he did not use imperfect instruments, he must not employ men at all. This allowance of evil men to be monarchs brings to light the evil that is in men; tends to impress the world with the unprofitableness of sin; and prepares the way for the advent of the real King of men. It is best, on the whole, that men should live in communities and nations; best, on the whole, that some should be rulers and some should be subjects; best that God's hand should not appear in the selection of earthly rulers. "His way is in the sea."

II. WAR IS THE MOST PROMINENT FEATURE OF SECULAR HISTORY. Read what chapters in secular history we choose, we find the uniform tale to be ambition, war, disaster, suffering. Man, when left alone by God, becomes his own deadly enemy, and the enemy of the human race. No greater proof can we have of the turpitude and malignancy of sin, than that furnished by the course of human history. Where-ever scope and opportunity have been afforded for the exercise of human inclination, the outcome has been strife and mutual destruction. To rule the world has been the arrogant desire of many, and heedless have they been of the miseries of the human race, so long as one vain man may ride upon the wave of fortune. As a rule, kings have been the curse of our globe. If successful in war, the appetite is whetted for further enterprise; if defeated, the spirit of revenge leaps up, at the first opportunity, to regain its loss.

III. IMPERIAL AMBITION CRUSHES OUT THE BEST AFFECTIONS OF THE HUMAN SOUL. The noblest affection that has survived man's fall is the parental - the love of a father for his children. Yet even this has been persistently trampled on - often trampled out - by the diabolic lust of power. The King of Egypt gives his daughter in marriage to his hereditary foe, not because there was any tie of mutual affection, but solely to promote his ambitious policy. This was nothing less than the sacrifice of his own child to an evil spirit - to the baser lusts of his own depraved nature. On the altar of vain-glory, kings are wont to sacrifice natural affection, domestic peace, the Divine institution of marriage, connubial bliss, the welfare of children, yea, the lives of their own flesh and blood. No blacker biographies can be written than those of successful kings. One bad man has been an active spring of mischief for centuries after his decease. One unworthy king has been a fount of misery and wretchedness for a myriad families of men. If every private individual needs the restraining grace of God, tenfold more does a king.

IV. ISRAEL IS THE CENTRAL OBJECT OF GOD'S REGARD. It is a very unusual thing for God to make known to men what is about to transpire in the world. As a rule, this course would be full of hazard. It would tend to remove human responsibility. By such a plan, God might defeat his own ends. But God designed to show special favour unto Daniel. He generously conceded, in answer to prayer, what otherwise he would have withheld. Daniel was concerned about Israel's welfare. God was concerned about it also. One mind prevailed with God and with his servant; hence it was in accordance with God's plan to make known, in such a case, his will. The revelation which was vouchsafed respected Israel; for Israel's home lay midway between these kings of Egypt and Syria. Daniel was moved, not by a spirit of curiosity to learn what should happen elsewhere, but by a pure regard for his country's weal. As a fact, well-certified in later history, this prophecy, being shown to Alexander the Great at Jerusalem, secured his favour and protection. In every age, Israel - the true Israel - is God's especial care. He that "toucheth Israel, toucheth the apple of his eye." The arms of Jehovah encircle the righteous. Saith he, "i will never leave thee; I will never forsake thee."

V. SACRED PROPHECY AND SECULAR HISTORY CONFIRM EACH OTHER. All that is true in history, though written by the pen of sceptical men, is from God. He is the sole Author of truth. Hence we may not despise human learning, nor throw contempt upon honest researches into past history. Whatever in the world is true will prove, in the end, a confirmation of the ancient oracles. It is impossible that God can, in any way, contradict himself. If, for a moment, there should seem any discrepancy, we may rest in the tranquil assurance that further light will resolve all difficulty, and that apparent discord will only lead to richer harmony. Every item of prophecy in this chapter has found exact fulfilment. If, in some respects, the predictions of the angel seem obscure, they were as clear as it was proper to make them. The measure of obscurity is an additional proof of Divine wisdom; and, read in the light of later events, every unprejudiced mind feels that such pre-announcements of national events could proceed from none other than the living God. If we are forced to believe that a faithful record of history has proceeded from the hands of an intelligent man, we are also compelled to conclude that accurate predictions of distinct events can only result from supernatural agency - a revelation made from heaven. - D.

The prophet here tells of a long and devout season of fasting and prayer to which ha had given himself. It lasted "three full weeks." At the end of this time, he was by the side of the great river Hiddekel, now known as the Tigris, far away from the scenes of court life. Lifting up his eyes, he was greeted with an overpowering vision. Before him stood a being in man's form, clothed in linen and girded with gold. His body was like the beryl — like the bluish-green, prismatic light, His face was as the appearance of lightning, insufferably bright. His ayes were as burning flame. His arms and his feet were like burnished brass, and the voice of his words had the volume and majesty of the shoutings of a multitude. Compare the vision in Revelation, ch. 1. Daniel was completely overwhelmed by the suddenness and transcendent glory of the vision. This shows how merciful it is in God to veil over the spiritual world from our fleshly sight. Were he to lift that veil, it would be impossible for flesh and blood to sustain itself under the "weight of glory." The object of this vision was to reveal to Daniel a still fuller account of the fortunes of his people "in the latter days"; that is, in the mysterious future, extending down to the end of this present world. To this revelation the whole remaining portion of this book is devoted. It was in answer to Daniel's anxieties concerning the Jewish people that this glorious apparition came. It is ever true that the histories of this world always have a background of spiritual agencies. Scripture everywhere represents the angels as largely participating in the divine government of the world, and in the whole ongoing of earthly affairs. Among the active unseen potencies there are both good and bad, often in conflict with each other. We are wont to speak in a spiritualizing way of a struggle between the good and evil principles in man, but Holy Scripture teaches us to regard the matter as a substantial reality. The glorious angel who appeared to Daniel had a struggle of three weeks with the evil angel at the head of the Persian monarchy, and only by Michael's help overcame him, and gained superior influence over the Persian king. After that he was to encounter the prince-angel of Grecia, in which no great success, even with Michael's help, was to be gained. The angel then proceeds (in Daniel 11:2-4) to state the course of things in its outward manifestations... But with all the tribulations thus to come upon the prophet's people in those evil times, God was to be at the helm, neither suffering them to be overwhelmed, nor allowing their afflictions to be without profit. For their sins, apostasies, and infidelities the hand of judgment was to be lifted up against them. When God lets the wicked have their way, it is that he may destroy them utterly; but when he chastises his people, it is to purify and redeem them. Nor are God's chosen ones alone in their conflicts with the ills and trials of time. The Eternal Father makes angels his ministers to the heirs of salvation.

(Joseph A. Seiss, D. D.)