DISMISSION TO REST. 347
[2.] For the latter, this is observable, that all his visions still close with some eminent exaltation of the kingdom of Christ ; — that is the centre where all the lines of his visions do meet, as is to be seen in the close almost of every chapter ; and this was the great intendment of the Spirit in all those glorious revelations unto Daniel, to manifest the subserviency of all civil revolutions unto the interest of the king- dom of the Lord Christ.
This, then, is the person concerning whom these words were used, and this was his employment.
2. There is his dismission itself: " Go thou thy ways." Now this maybe considered two ways: — (1.) Singly, relating to his employ- ment only; (2.) In reference to his life also.
(1.) In the first sense, the Lord dischargeth Daniel from his farther attendance on him, in this way of receiving visions and revelations concerning things that were shortly to come to pass, although haply his portion might yet be continued in the land of the living: as if the Lord should say, Thou art an inquiring man ; thou art still seeking for farther acquaintance with my mind in these things ; — but content thy- self, thou shalt receive no more visions; I will now employ Haggai, Zechariah, and others; thou shalt receive no more. But I cannot close with this sense, for, —
[1.] This is not the manner of God, to lay aside those whom he hath found faithful in his service. Men, indeed, do so; but God changeth not : whom he hath begun to honour with any employment, he continueth them in it whilst they are faithful to him.
[2.] Daniel was now above a hundred years old, as may be easily demonstrated by comparing the time of his captivity, which was in the third year of the reign of Jehoiakim, chap. i. 1 , with the time of his writing this prophecy, which is expressly said to be in the reign of Cyrus, the king of Persia, chap. x. 1 ; and, therefore, probably his end was very nigh. And after this you hear of him no more ; who, had he lived many days, it had been his sin not to have gone up to Jeru- salem, the decree of Cyrus, giving liberty for a return, being passed.
(2.) It is not, then, God's laying him aside from his office simply, but also his intimation that he must shortly lay down his mortality, and so come into the condition wherein he was to "rest" until the end. This, then, is his dismission. He died in his work ; — life and employ- ment go together. " Go thou thy ways."
Observation I. There is an appointed season, luherein the saints of the 'most eminent abilities, in tlie most ^iseful employments, must receive their dismission: — be their work of never so great import- ance, be their abilities never so choice and eminent, they must in their season receive their dismission.
Before I handle this proposition, or proceed to open the following
348 THE LABOURING SAINT's
words, I shall crave leave to bring the work of God and the Avord of God a little close together, and lay the parallel between the persons dismissed, — the one in our text, the other in a present providence, which is very near, only that the one lived not out half the days of the other.
1. Three personal qualifications we obsei'ved in Daniel, all which were very eminent in the person of our desires.
(1.) Wisdom. There is a manifold wisdom which God imparteth to the sons of men. There is sjnritual wisdom, that, by the way of eminency, is said to be " from above," James iii. 1 7 ; which is nothing but the gracious acquaintance of the soul with the hidden wisdom of God in Christ, 1 Cor. ii. 7. And there is a civil wisdom, or a sound ability of mind for the management of the affairs of men, in subordi- nation to the providence and righteousness of God. Though both these were in Daniel, yet it is in respect of the latter that his wisdom is so peculiarly extolled. And though I am very far from assuming to myself the skill of judging of the abilities of men, and would be far from holding forth things of mere common report; yet, iipon assured grounds, I suppose this gift of God, — ability of mind, and dexterous industiy for the management of human affairs, — may be ascribed to our departed friend.
There are sundry things that distinguish this wisdom from that policy which God abhors; which is "carnal, sensual, and devilish," James iii. 15, though it be the great darling of the men of the world. I shall name one or two of them.
[1.] A gracious discerning of the mind of God, according to his appearance in the affairs wherein men are employed, Mic. vi. 9, " The Lord's voice crieth unto the city, and the man of wisdom shall see thy name : hear ye the rod, and who hath appointed it." It is the wisdom of a man, to see the name of God, to be acquainted with his will, his mind, his aim in things, when his providential voice crieth to the city. All the works of God have their voice, — have their instruction ; — those of signal providences speak aloud ; they cry to the city, Here is the wisdom of a man : he is a man of substance,^ a substantial man, that can see his name in such dispensations. This carnal policy inquires not into, but is wholly swallowed up m the concatenation of things among themselves; applying secondary causes unto events, without once looking to the name of God, — like swine following acorns imder the tree, not at all looking up to the tree from whence they fall.