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It is afterwards added — A herald cried out lustily, or among the multitude. This latter explanation does not suit so well — the herald crying amidst the multitude — -since there were a great concourse of nations, and the kingdom of Babylon comprehended many provinces. The herald, therefore, cried with a loud voice, An edict is gone forth for you, O nations, peoples, and tongues. This would strike them with terror, since the king made no exception to his command for every province to worship his idol; for each person would observe the rest, and when every one sees the whole multitude obedient, no one would dare to refuse; hence all liberty is at an end. It now follows, — When ye hear the sound of the trumpet or horn, harp, pipe, psaltery, sackbut, etc., ye must fall down and adore the image. But whoever did not fall down before it, should be cast the same hour into a burning fiery furnace. This would excite the greater terror, since King Nebuchadnezzar sanctioned this impious worship with a punishment so severe; for he was not content with a usual kind of death, but commanded every one who did not worship the statue to be cast into the fire. Now, this denunciation of punishment sufficiently demonstrates now the king suspected some of rebellion. There would have been no dispute if Jews had not been mixed with Chaldeans and Assyrians, for they always worshipped the same gods, and it was a prevailing custom with them to worship those deities whom their kings approved. Hence it appears that the statue was purposely erected to give the king an opportunity of accurately ascertaining whether the Jews, as yet unaccustomed to Gentile superstitions, were obedient to his command. He wished to cause the sons of Abraham to lay aside sincere piety, and to submit to his corruption’s, by following the example of others, and framing their conduct according to the king’s will and the practice of the people among whom they dwelt. But we shall treat this hereafter.

Respecting the required adoration, nothing but outward observance was needed. King Nebuchadnezzar did not exact a verbal profession of belief in this deity, that is, in the divinity of the statue which he commanded to be worshipped; it was quite sufficient to offer to it merely outward worship. We here see how idolatry is deservedly condemned in those who pretend to worship idols, even if they mentally refrain and only act through fear and the compulsion of regal authority; that excuse is altogether frivolous. We see, then, how this king or tyrant, though he fabricated this image by the cunning of the devil, exacted nothing else than the bending the knees of all the people and nations before the statue. And truly he had in this way alienated the Jews from the worship of the one true God, if this had been extorted from them. For God wishes first of all for inward worship, and afterwards for outward profession. The principal altar for the worship of God ought to be situated in our minds, for God is worshipped spiritually by faith, prayer, and other acts of piety. (John 4:24.) It is also necessary to add outward profession, not only that we may exercise ourselves in God’s worship, but offer ourselves wholly to him, and bend before him both bodily and mentally, and devote ourselves entirely to him, as Paul teaches. (1 Corinthians 7:34; 1 Thessalonians 5:23.) Thus far, then, concerning both the adoration and the penalty.

It follows again, — As soon as the burst of the trumpets was heard and the sound of so many instruments, all nations, peoples, and tongues fell down and adored the image which King Nebuchadnezzar had set up Here I may repeat what I said before — all men were very obedient to the injunctions of their monarchs; whatever they ordered was obeyed, so long as it did not cause complete ruin; and they often bore the heaviest burdens with the view of perfect conformity. But we must remark how our propensities have always a vicious tendency. If King Nebuchadnezzar had commanded the God of Israel to be worshipped, and all temples to be overthrown, and all altars throughout his empire to be thrown down, very great tumults would doubtless have arisen; for the devil so fascinates men’s minds that they remain pertinaciously fixed in the errors which they have imbibed. Hence the Chaldeans, Assyrians, and others would never have been induced to obey without the greatest difficulty. But now, on the appearance of the signal, they directly fall down and adore the golden statue. Hence we may learn to reflect upon our own character, as in a mirror, with the view of submitting ourselves to God’s Word, and of being immovable in the right faith, and of standing unconquered in our consistency, whatever kings may command. Although a hundred deaths may threaten us, they must not weaken our faith, for unless God restrain us by his Curb, we should instantly start aside to every species of vanity; and especially if a king introduces corruption’s among us, we are immediately carried away by them, and, as we said, are far too prone to vicious and perverse modes of worship. The Prophet repeats again the king’s name to shew us how little the multitude thought of pleasing God; never considering whether the worship was sacred and sound, but simply content; with the king’s nod. The Prophet deservedly condemns this easy indifference.

We should learn also from this passage, not to be induced, by the will of any man to embrace any kind of religion, but diligently to inquire what worship God approves, and so to use our judgment as not rashly to involve ourselves in any superstitions. Respecting the use of musical instruments, I confess it to be customary in the Church even by God’s command; but the intention of the Jews and of the Chaldeans was different. For when the Jews used trumpets and harps and other instruments in celebrating God’s praises, they ought not to have obtruded this custom on God as if it was the proof of piety; but it ought to have another object, since God wished to use all means of stirring men up from their sluggishness, for we know how cold we grow in the pursuits of piety, unless we are aroused. God, therefore, used these stimulants to cause the Jews to worship him with greater fervor. But the Chaldeans thought to satisfy their god by heaping together many musical instruments. For, like other persons, they supposed God like themselves, for whatever delights us, we think must also please the Deity. Hence the immense heap of ceremonies in the Papacy, since our eyes delight in such splendors; hence we think this to be required of us by God, as if he delighted in what pleases us. This is, indeed, a gross error. There is no doubt that the harp, trumpet, and other musical instruments with which Nebuchadnezzar worshipped his idol, formed a part of his errors, and so also did the gold. God, indeed, wished his sanctuary to manifest some splendor; not that gold, silver, and precious stones please him by themselves, but he wished to commend his glory to his people, since under this figure they might understand why everything precious should be offered to God, as it is sacred to him. The Jews, indeed, had many ceremonies, and much of what is called magnificent splendor in the worship of God, and still the principle of spiritual worship yet remained among them. The profane, while they invented gross deities which they reverenced according to their pleasure, thought it a proof of perfect sanctity, if they sang beautifully, if they used plenty of gold and silver, and if they employed showy utensils in these sacrifices. I must leave the rest for tomorrow.

Although their intention is not here expressed who accused Shadrach, Meshach, and Abednego, yet we gather from this event that the thing was most probably done on purpose when the king set up the golden image. We see how they were observed, and, as we said yesterday, Nebuchadnezzar seems to have followed the common practice of kings. For although they proudly despise God, yet they arm themselves with religion to strengthen their power, and pretend to encourage the worship of God for the single purpose of retaining the people in obedience. When, therefore, the Jews were mingled with Chaldeans and Assyrians, the king expected to meet with many differences of opinion, and so he placed the statue in a celebrated place by way of trial and experiment, whether the Jews would adopt the Babylonian rites. Meanwhile this passage teaches us how the king was probably instigated by his counselors, as they were indignant at strangers being made prefects of the province of Babylon while they were slaves; for they had become exiles by the right of warfare. Since then the Chaldeans were indignant, they were impelled by envy to suggest this advice to the king. For how did they so suddenly discover that the Jews paid no reverence to the statue, and especially Shadrach, Meshach, and Abednego? Truly, the thing speaks for itself. These men watched to see what the Jews would do and hence we readily ascertain how they, from the beginning, laid the snare by advising the king to fabricate the statue. And when they tumultuously accuse the Jews, we perceive how they were filled with envy and hatred. It may be said, they were inflamed with jealousy, since superstitious men wish to impose the same law upon all, and then their passion is increased by cruelty. But simple rivalry, as we may perceive, corrupted the Chaldeans, and caused them clamorously to accuse the Jews.

It is uncertain whether they spoke of the whole nation generally, namely, of all the exiles, or pointed out those three persons only. The accusation was probably restricted to Shadrach, Meshach, and Abed-nego. If these three could be broken down, the victory over the rest was easy. But few could be found in the whole people hardy enough to resist. We may well believe these clamorers wished to attack those whom they knew to be spirited and consistent beyond all others, and also to degrade them from those honors which they could not bear them to enjoy. It may be asked, then, why did they spare Daniel, since he would never consent to dissemble by worshipping the statue which the king commanded to be set up? They must have let Daniel alone for the time, since they knew him to be in favor wig the king; but they brought the charge against these three, because they could be oppressed with far less trouble. I think them to have been induced by this cunning in not naming Daniel with the other three, lest his favor should mitigate the king’s wrath. The form of accusation is added — O king, live for ever! It was the common salutation. Thou, O king! — this is emphatic, as if they had said, “Thou hast uttered this edict from thy royal authority, whoever hears the sound of the trumpet, or horn, harp, pipe, psaltery, and other musical instruments, shall fall down before the golden statue; whoever should refuse to do this should be cast into the burning fiery furnace. But here are some Jews whom thou hast set over the administration of the province of Babylon They add this through hatred, and through reproving the ingratitude of men admitted to such high honor and yet despising the king’s authority, and inducing others to follow the same example of disrespect. We see then how this was said to magnify their crime. The king has set them over the province of Babylon, and yet these men do not adore the golden image nor worship the gods. Here is the crime. We see how the Chaldeans, throughout the whole speech, condemn Shadrach, Meshach, and Abed-nego of this single crime — a refusal to obey the king’s edict. They enter into no dispute about their own religion, for it would not have suited their purpose to allow any question to be raised as to the claim their own deities had to supreme adoration. They omit, therefore, everything which they perceive would not suit them, and seize upon this weapon — the king is treated with contempt, because Shadrach, Meshach, and Abed-nego do not worship the image as the king’s edict ordered them to do.

Here, again, we see how the superstitious do not apply their minds to the real inquiry how they should piously and properly worship God; but they neglect this duty and follow their own audacity and lust. Since therefore the Holy Spirit sets before us such rashness, as in a mirror, let us learn. that God cannot approve of our worship unless it be offered. up with truth. Here human authority is utterly unavailing, because unless we are sure that our religion is pleasing to. God, whatever man can do for us will only add to our weakness. While we observe those holy men charged with the crime of ingratitude and rebellion, we in these times ought not to be grieved by it. Those who calumniate us reproach us with despising the edicts of kings who wish to bind us by their errors; but, as we shall see by and bye, our defense is obvious and easy. Meanwhile we ought to undergo this infamy before the world, as if we were disobedient and unmanageable; and with respect to ingratitude, even if a thousand wicked men should lead us with reproaches, we must bear their calumnies for the time patiently, until the Lord shall shine upon us as the assertor of our innocence. It now follows, —