Ver. 12.-" The law of the Medes and Persians." The unalterable chllracter of" tho law of the Jlfodes and Persians" is evidently regarded with superstitious venerntiou, an,\ considered to be a sonnd principle of government. But in the present instance it lends to gross injustice, and, instead of honouring, it humiliates the roynlauthority from wl,ich the decree emanates. J. OBLIGATIO::\"S RASHLY 00:1,.'TRAOTltD OFTEN LEAD TO DISASTROUS RESULTS, Darius hsd never contemplated the effect of his decree, or he would not have signed it. 1. It is wrong to decide on a course which will affect the fnture on the mere impulses of the present. If decision must be made, it should be after prayer for guidance from him who liv~s in the future. This applies more particularly when, as in the case of Darius, our decision affects the happiness of others. 2. It is foolish to contract any serious obligations for the future which are not n«essai-y or plainly useful. There was no good to be gaiaed by the kiag's decree; at best it was useless. Such decrees are best unsigned. It is well to turn our vows into prayers, and, instead of promising to do any hard thing, to seek grace to do it if it is God's will. II. So LONG .AS LAW-MAKERS ARE WEAK, LAWS WILL DE DEFECTIVE, It was foolish for such a man as Darius to rashly decree unalterable laws. He was kindly disposed. Dut he was overcome: 1. By flattery. The king was to be the honoured exception, and prayer might still be offered to him. 2. By fear. The satraps crowded about the king until he was terrified into signing the decree. 3. Legal pedantry. The unalter- able character of his law was more to Darius than right and justice. While such law-makers exist, it is not wise to enact changeless laws. III. ALL HUM.AN LAWS JroST GIVE PLACE TO HIGHER DIVINE LAWS. The law of the Medes and Persians presupposes that there is no power greater than the state. But God's laws are prior to onrs. The most solemn decrees of state should only have force as bye-laws coming under God's greater laws of right, and losing all obligation ,,hen they contradict these. The king should have broken his law, which violated the higher Divine law of justice. IV. WITH FALLIDLE MEN CONSISTENCY OF CONDUCT IS NOT .ALWAYS .A DUTY. Some men worship consistency as a fetish. What they "have written, they have written," and they stand to it. This conduct often arises: 1. From weakness and the fear of men. 2. From pride and the conceit of infallibility. 3. From obstinacy and self-will. Whenever repentance is a duty, consistency is a sin. V. THE ONLY LAW WHICH IS NECESSARILY A.ND BIGHTEOUSLY CHANGELESS IS THE LAW OF GoD. This is founded on: (1) his infallible wisdom (Ps. xix. 7, 8); (2) bis irresistible power (Ps. b:vi. 3); and (3) his changeless character (Ps. xxxiii. 11). The forgiveness of the gospel does not frustrate God's Law, but honours it i_n the atonement (1 Pet. iiL 18). The freedom of the new covenant does not abolish this Law, b~~ sub- etitutes the willing obedience of the spirit for the bondage of the letter (Rom. vm. 4).
HOMILIES BY VARIOUS .AUTHORS. Vere. 1-24.-Strength of awl. "Now when Daniel knew," etc. (ver.10), Daniel stands here before us a magnificent instance of strength of soul (Ps. c:uxviii. 3). We have also the advantage of seeing him. contrasted "'.Ith a blamewort_hy .and contemptible wee.knees, as well as with something worse-with weakness pass10g 10to wickedness. I. STRENGTH. .As exhibited by the saint, statesman, an~ p~ophet. See it: 1• .A dvan,cing ui tM throne in commcn life. The new. organization. included a ~und red and twtnty satrapies; over these three presidents 1n close rel~tion to th~ krng ! of these Daniel we.s " o,ie" (not the " first"). But be etood out 1n bold relief against cu. VI. l-28.] THE BOOK OF DANIEL. 199