cused the Jews." The king had summoned all the chief men of his empire; and as these three Jews were set over the affairs of the province of Babylon, the very centre of the empire, their absence from the dedication of the image would soon be observed. But as the accusation was preferred so readily, it is evident that certain of the Chaldeans were waiting to seize the opportunity of making it. Their accusation was made with greater eagerness; for Wintle translates the eighth verse," Immediately hereupon certain Chaldeans came near, and set forth invidious accusations against Jews;" And Calvin translates the passage, itaque statim, eadem hora, appropinquarunt viri Chaldæi, et vociferati sunt accusationem contra Judæos; hoc est clamose et quasi cum tumultu eos accusarunt: therefore immediately, in the same hour, Chaldean men came near, and vociferated an accusation against the Jews; that is, clamorously, and as it were with tumult accused them: And Parkhurst says, acal qurje, "may be best translated, to speak aloud, or proclaim accusations. The Chaldeans, no doubt were incensed to see captives elevated to those places of dignity which these three Jews held; but as they had not been able to convict them of mal-administration, they now find an occasion of accusing them, as they afterwards did Daniel, concerning the law of their God. As Nebuchadnezzar was a despotic prince, his decree was law: to oppose his will was treason. The Chaldeans, therefore, had an opportunity of representing these Jews as traitors; because they regarded not his decree, nor served his Gods, nor worshipped the image he had set up. This rendered their situation the more trying, for it was not a question simply about religion; since their enemies had contrived to connect it with loyalty to their prince. This, to a good man, is peculiarly distressing; for he

knows that he owes loyalty to his sovereign, and he is ready to obey him in every thing that is not contrary to the divine law. But when human and divine laws are opposite, he can never hesitate to obey the latter.

From the character of Daniel it must be evident, that he also would not worship the king's image. But he might be absent; or, if present, was not accused. His authority must have been great with the king after the interpretation of his dream, which none of the Chaldean wise men could explain; and it is most probable they would not dare to prefer an accusation against him, till they had seen the result of their information against his three friends. But as that result was so miraculous, of course they would drop all thoughts of impeaching Daniel.

Few things can be supposed to exasperate a despotic prince so much, as resistance to a public decree; hence, when Nebuchadnezzar found that Shadrach, Meshach and Abednego did not worship his image, he was filled with rage and fury against them, and ordered them to be brought into his presence for examination. In this examination two things are particularly worthy of observation; the king's proposal, and their answer. Nebuchadnezzar's anger did not make him forget, that no man should be condemned unheard. He no doubt valued these Jews because of their ability and fidelity in their offices; and perhaps he had not forgotten what he owed to their friend Daniel, for relating and interpreting his dream. He was evidently a monarch of more than ordinary abilities; and in many instances shewed generosity as well as magnanimity of character. He, therefore, enquires of them (v. 14) whether it was true, that they did not worship the golden image he had set up. Wintle

translates the verse thus;-" Is it insultingly Shadrach, Meshach, and Abednego, that ye do not revere my Gods, nor worship the image of gold which I have set up?" Now this version sets the king's character in a still more honourable light; for it supposes that they had not worshipped the image, but that their not doing it, might arise from causes which did not include a disregard of his edict. He was willing to give them another trial; that all doubt might be removed, whether from design or from some other cause they had not worshipped his Gods, nor bowed before the statue. And well would it be for empires, if princes would always take pains to examine before they condemn. They have need to stop their ears against false accusations; and even when they hear true ones, carefully to enquire into all the circumstances of the case. amidst all Nebuchadnezzar's care for justice, there was great pride and blasphemy. If the three Jews were willing to fall down and worship the image, what was passed would be forgiven; but if not, they were to suffer the prescribed punishment. "And who is that God," says he, "that shall deliver you out of my hands?" He had not been convinced that the God of the Hebrews was the only God: He acknowledged to Daniel (ii. 47) that their God was a God of Gods, a Lord of kings, and a revealer of secrets; but it is plain he had no conception of there being only one true God, and that all others were false. He supposed the God of the Hebrews was powerful; but not able to deliver them from the fiery furnace.

But

But Shadrach, Meshach, and Abednego, had well considered the subject; and they were determined to hazard every thing rather than sin against God. Their answer was prepared; and, therefore, with all respect they tell the king (v. 16), "we are not careful," or solicitous, "to answer thee in this matter."

They did

not wish to exasperate the king by arguing the case; but at once to inform him, that they would not worship the image. This was plain and firm conduct; such as a good man always exhibits, for true piety can never conform to what is sinful, nor bend to the will of princes, when they enjoin vicious principles or conduct. These Jews seem to have had a persuasion, that God would deliver them on this occasion: and that, as he had by miracles in former times rescued the Jews from the hands of their oppressors, so at this time he would also work for the honour of his name in the sight of the heathen. It is more than probable that the Apostle Paul alludes to these men in the eleventh of Hebrews, when speaking of the power of faith in some, he says, "who through faith, quenched the violence of fire." The spirit of God no doubt rested upon them, filling their minds with strong confidence and assurance of deliverance; and hence they hesitate not (v. 17) to tell the king, "He will deliver us out of thine hand, O king." Had these men been of a conforming temper, perhaps they might have contrived to appear to worship the image, when they really did not. But neither threats nor persuasions were able to induce them to put on the semblance of idolatry. And in this respect they give an example to Christians, who ought always to avoid the appearance of evil. And I cannot here avoid noticing the abominable laxity of moral principle in modern infidels, and that there is a much nearer connection between infidelity and idolatry than is generally supposed. Gibbon and Hume can both speak with great lenity and feeling of Paganism, as serving salutary purposes; as not being so monstrously absurd as at first we may apprehend; and as affording excellent motives for all the virtues which aggrandize a people. To worship one only God, as revealed in the Gospel of his son, is,

with these very knowing philosophers, childish superstition and degrading, to our nature; while the mythology of the heathen is represented as elegant, and tending to humanize mankind. To be a priest of Jupiter, is, with these sophists, a wise and politick measure; but to be a minister of the Gospel, a mean silly thing. The step between infidelity and idolatry is very short; and whenever men throw off their regard for the true God, they will feel very little hesitation in worshipping false ones. But true piety will uot accommodate itself to sinful practices, no not in appearance. The adoration paid by the heathen to their false Gods was various. To kiss the hand ( Job. xxxi. 26, 27) was a mark of adoration to the sun and moon; and to kiss the image of a God (1 Kings, xix. 18), and to offer incense before it indicated reverence and worship. But no good man can ever give that honour to a creature, much less to an image, which is due to the Deity; and hence Shadrach, Meshach, and Abednego, tell Nebuchadnezzar, "we will not serve thy Gods, nor worship the golden image which thou hast set up. They were not like infidel sophists, willing to act in public contrary to their principles; but, like good and wise men, would not act in opposition to truth and reason either in public or in private.

As the answer which the three Jews returned was so decisive and uncomplying, Nebuchadnezzar became

y See Gibbon. y. 1. C. 11. Sec. 1. Hume's Essays v. 11. P. 442; as quoted and illustrated by Graves in his excellent lectures upon the four last Books of the Pentateuch. Part. 2nd. lec. 1st. But we have had positive proof, that Infidelity leads to Idolatry, in the conduct of the French Atheists, during the height of their revolution. For after, as a Government, they had formally abolished Christianity, they instituted Paganism, and Heathen rites, and acted a part in the ceremonies. And hence we see, that men no sooner forsake the true God, than they adopt false ones.