expresses his wish that the Jews, who were then under his dominion, and whom he was greatly favouring, would serve their God with all fidelity, and unite their supplications "for him, and for his sons." I propose to consider the words before us in a two-fold point of view: I. As the desire of a heathen prince; and, II. As the duty of a Christian people. I. Let us consider them as the desire of a heathen prince If the occasion on which the words were spoken be duly considered, it will appear that the desire expressed in them was a just and reasonable desire, and at the same time a wise and politic desire. True, it was a just and reasonable desire; as the history will clearly shew. The Jews, by the permission of Cyrus, had begun to rebuild their temple, which Nebuchadnezzar king of Babylon had destroyed. But, when Artaxerxes had succeeded to the throne of Persia, the Samaritans, filled with envy at the progress which the Jews made in the erection of their city and temple, sent to him, to apprise him of the danger that would ensue to his government, if they should be permitted to proceed with their building. Upon this, Artaxerxes commanded that the work should be stopped, till further orders should be issued by him for the prosecution of it. This so discouraged the Jews, that they abandoned the public works for many years, and attended only to their own personal accommodations. at last, after Darius had succeeded to the throne of Persia, the Prophets Haggai and Zechariah stirred up the Jews to resume the work; and, having succeeded in exciting among the people a holy zeal to prosecute it with vigour, they had the joy of beholding it advance with great rapidity. But, behold, the enemies of Judah and Benjamin, being again filled with envy, applied to the governors whom Darius had placed over them, to execute and enforce the orders But of the late king Artaxerxes, and to put an entire stop to the building. But these governors, being more candid than those to whom the complaint had been before made, suffered the Jews to state their own case, and transmitted it faithfully to Darius, with a request for instructions how to act. Upon this, Darius consulted the records of his kingdom; and, finding their representations just, he issued a decree, that no obstacle should any more be put in their way; that the most liberal aid should be afforded them, out of his revenues, for the establishment and support of the temple worship; and that, if any one in future should attempt to reverse this decree, his house should be pulled down, and the timbers of it be erected as a gallows, whereon he should suffer death. Now, consider the obligations which this benevolent monarch was conferring on the Jews; and then say, Whether the desire which he expressed was not just and reasonable. He had ordered, that "whatever they had need of, young bullocks and rams and lambs, for the burnt-offerings of the God of heaven, together with wheat, salt, wine, and oil, according to the appointment of the priests which were at Jerusalem, should be given them, day by day, without fail." Was it not reasonable that he should expect these things to be applied to their destined use, and that, when he was shewing such a paternal regard for the welfare of their nation, he should be remembered by them in their devotions, and have an interest in their prayers? Surely, this was the least return which they could render to him for his extreme kindness. And, if he, who was a heathen, had such confidence in Jehovah, as to believe that there was efficacy in prayers addressed to him, and to desire that intercessions should be offered to him in his behalf, it became them, who knew that Jehovah was a prayer-hearing God, to be very urgent with him in their supplications, and to entreat, day and night, that he would recompense e ver. 11, 12. into the king's bosom all the favours which he had so liberally heaped upon them. But we have said, that the desire expressed in our text was also a wise and politic desire. Religion and loyalty are inseparable. It cannot be, that a man who truly fears God should fail essentially in honouring the king. The godly ever have been, and ever must be, "the quiet in the land." It is not possible for them to be entering into cabals, and stirring up a spirit of disaffection to the throne. On the other hand, a man who has no fear of God before his eyes has no principle sufficiently strong to keep him faithful to his king, if he be drawn either by interest or inclination to oppose him. The probability is, that the very same principle which leads him to cast off the yoke of God will impel him to resist and overthrow all human authority also, as far as his own safety will admit of it. The throne and the altar will for the most part stand or fall together, as in the affections, so also in the efforts and exertions of mankind. Hence, then, it was wise in Darius, though a heathen prince, to encourage piety amongst the Jews. Nor was he less politic in desiring a remembrance in their prayers. Pray for a man; and hate him, if you can. There may be faults in the monarch, and errors in his government: but the man who prays devoutly and constantly for him will cast a veil over the one, and use none but constitutional methods of correcting and remedying the other. Intercession will induce a habit of mind friendly to the person for whom it is offered, and, if offered in sincerity by a whole nation, would prove a bulwark around the f It is possible that a pious man may be misguided, as was doubtless the case with many in the days of Charles the First but their error must not be imputed to religion: for, if it was the duty of Christians to submit to, and to pray for, such a tyrant as Nero, the point is determined at once. "The powers that be, are ordained of God; and are to be obeyed, not only for wrath, but also for conscience sake." To inquire whether any, or what, circumstances would justify a departure from this rule, is no part of the author's design it is ground which a minister of the Prince of Peace is not called to occupy. throne, stronger that all the fleets and armies that could be raised for its defence. II. But let us pass on to the second head of our Discourse; in which we proposed to consider the text as declaring to us also, the duty of a Christian people. Our first duty, beyond all doubt, is to our heavenly King: our next is, to the monarch whom, in his providence, he has placed over us :-we must first "Fear God," and then "Honour the King." In the service of our heavenly King, "the offering of sacrifices to him of a sweet savour" may well be considered as comprehending our duty to him; whether as sinners, who stand in need of his mercy, or as saints, who desire to glorify his name. The Jewish sacrifices, which were offered from day to day, were presented as an atonement for the sins of the people: and they prefigured that "Lamb of God, which, in his eternal purpose, was slain from the foundation of the world." These we are not required to bring; because that adorable Saviour, in whom all the types and shadows of the Mosaic Law were to be fulfilled, is come; even Jesus, of whom it is said, "He loved us, and gave himself for us, an offering, and a sacrifice to God for a sweet-smelling savour." This sacrifice we must ever bring before the God of heaven and earth. We must never presume to come into his presence without it. We must lay our hands on the head of that blessed victim, and transfer to him all our guilt, and expect forgiveness solely through his atoning blood. To this the whole Scriptures direct us, as the sure and only means of acceptance with God. Consult the Law and the Prophets; and they will all point to Jesus, as "the way, the truth, and the life." The Apostles also declare, that “his is the only name whereby any man can be saved":" the voice of all, without exception, is the same as that of this heathen prince: "Offer sacrifices to the God of heaven." 8 Eph. v. 2. h John xiv. 6. Rom. iii. 21, 22. i Acts iv. 12. But there are other sacrifices also, which, as saints, we are to offer, and which have a sweet savour before God. Our whole person, body, soul, and spirit, is to be presented to the Lord, as the Apostle tells us : "I beseech you by the mercies of God that ye present your bodies a living sacrifice, holy and acceptable unto God, which is your reasonable service." And, if only we come to God through Christ, there is not a service which we can render to him which shall not come up with acceptance before him, as a sacrifice of a sweet-smelling savour. Such are our alms'; such our prayers"; such our very sighs"; such is our every service, of whatever kind. And do not imagine that your attention to this duty is unimportant as it respects the welfare of the state. There is a far closer connexion between national piety and national prosperity than men generally imagine. Hear, I pray you, the admonition given us in the very next chapter: Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king? Let then a heathen prince, my Brethren, teach and admonish you: and forget not henceforth your indispensable duty, to "offer sacrifices of a sweet savour unto the God of heaven." To this must be added your duty to your earthly prince, to be instant in prayer to God on his behalf. This is your duty: for the Apostle says, "I exhort that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority: for this is good and acceptable in the sight of God our Saviour." And let me add, It is your interest also: for the welfare of every individual in the nation is bound up in the welfare of the king. If God, in his mercy, direct his counsels, and prosper his endeavours, the whole empire will reap the benefit; whilst, on the k Rom. xii. 1. q 1 Tim. ii. 1-3. 1 Heb. xiii. 16. o 1 Pet. ii. 5. m Ps. cvii. 22. P Ezra vii. 23. |