LECTURE VII.

DANIEL III.

Verse 8.-Wherefore at that time certain Chaldeans came near and accused the Jews.

9.-They spake, and said to the king Nebuchadnezzar, O king, live for ever.

10.-Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sack but, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image:

11.-And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. 12.-There are certain Jews, whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.

This accusation was dictated by ingratitude. When the Chaldean sages had failed to recal and interpret the dream of the king, Daniel had interceded for their lives; (chap. ii. 24.) now they requite his kindness by scheming the destruction of his friends!

It was the result also of zeal for idolatry, combined with hostility against the Jewish religion. This infatuation demands our pity, while it compels our censure. It must be obvious that the Babylonians were incapable of appreciating the simple grandeur of that truth, which, by a peculiar dispensation of mercy, had been imparted to the people of Israel. False religion has always been allied to cruelty and oppression; while that of the Bible inspires a philanthropy which aims to alleviate the sufferings of humanity, and a benevolence that seeks the eternal welfare of man.

The address of the accusers was evidently instigated by envy and ambition: hateful tempers, the growth of principles that have their root in hell! These men could not contemplate the elevation of Shadrach, Meshach, and Abed-nego, without the impatience and vexation incident to ambitious minds. That persons who were strangers, of another religion, and captives, should be raised to distinction, was not to be endured; to compass their destruction was therefore a favorite object of pursuit. With what a glow of satisfaction did they observe their disobedience to the king's decree! They were delighted to see them entrapped; and in marked and crafty terms reported their treason and impiety" these men have not regarded THEE." They first accuse them of rebellion against the king, and

then of disregard to the gods. Alas! how base as well as dangerous is flattery; and how little to be envied is the condition of those whose eminence of station exposes them to its snares! And yet worldly men unwittingly reproach the people of God with that which is in reality their glory. These Chaldeans were exalting the captive Jews whom they meant to depreciate. They were investing them with a wreath of unfading distinction, and virtually seeking to embalm themselves in imperishable disgrace. Their reproach was honor; their insult, renown!

Verse 13.-Then Nebuchadnezzar, in his rage and fury, commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king.

14.-Nebuchadnezzar spake, and said unto them, Is it true, O Shadrach, Meshach, and Abed-nego? do not ye serve my gods, nor worship the golden image which I have set up?

15. Now, if ye be ready, that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made, well: but if ye wor ship not, ye shall be cast the same hour into the midst of a burning fiery furnace: and who is that God that shall deliver you out of my hands?

As no reason is given why Daniel was not of the number of the accused party, none can with certainty be assigned: the probability is, either that he was absent on some state affair in a distant province, or that his pre

eminence, "sitting in the gate of the king," intimidated his adversaries, who would be likely to vacillate between sycophancy and malignity.

The effect which the accusers anticipated was produced. They had referred with seeming anxiety to the king's prerogative and authority as well as to the claims of their religion; Nebuchadnezzar became exasperated, and offered them the final alternative, to conform or burn. When we recollect his former expressions of reverence for the God of Daniel, it seems extraordinary that he should have added this boasting appeal, "and who is that God that shall deliver you out of my hands?" But it is only a new illustration of the stupifying power of sin, and of the evanescent nature of those impressions which go no deeper than mere conviction. Nor is it unusual that where there is a rooted and persisting prejudice, the stronger the evidence of truth, the more inveterate is the hostility against it, and the more superciliously and enthusiastically does the mind retain its errors.

Verse 16.-Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.

17.—If it be so, our God, whom we serve, is able to deliver us from the burning fiery furnace; and he will deliver us out of thine hand, O king.

18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

In estimating conduct, it is necessary to take into consideration the standard of truth, the motives which prompt to certain actions, and the circumstances of the individual. There can be but one infallible standard. This, however, was very imperfectly revealed to the heathen world, who were only indulged with the light of nature; but it was given to the Jews in a dispensation which was precursory to the fuller revelations of the Christian economy. In the sight of God, actions are estimated in their entireness, as consisting partly of the external exhibitions of character, and in part and principally of the internal sentiment. An action apparently good, may be essentially wrong, from the polluting influence of a secret iniquity of purpose, or from the love of human applause, vanity, hypocrisy, or other selfish principle. Circumstances also have an obvious effect upon the character of an action. That which is right, holy, and wise, may partake of nothing extraordinary, if there be a co-operation of favorable influences and concurring events; whereas the same action or series of actions persevered in amidst obstacles, obloquies, and inward conflicts, may awaken in the spectator feelings of exalted respect, admiration, and love. Virtue struggling with difficulties, acquired celebrity in the heathen world, and when that virtue is the modification or expression of