exceeds all bounds; and, in the madness of his rage, he commands the heat of the furnace to be increased; not considering that the sufferings of his intended victims will thereby be more quickly terminated: a mercy be by no means intends to grant them. The king's command is too urgent to admit of any delay, his impetuosity too furious to allow of any remonstrance. The men are instantly bound hand and foot, and cast into the midst of the fire, the intense heat of which proves fatal to their executioners. There is a special promise in the word of God, which was on this occasion literally fulfilled to his believing servants: "When thou walkest through the fire thou shalt not be burned, neither shall the flame kindle on thee."* Nebuchadnezzar's rage, glutted by vengeance, has probably begun to abate; but that, and every other feeling, now give place to astonishment. The king, rising in haste, demands of his counsellors whether three men only were not cast into the fire, declaring that he perceives four walking unhurt amidst the flames; three of them he could recognize, as those he had condemned, but the fourth had a majestic and divine appearance, "like the Son of God." Forgetting his own pomp and state in the contemplation of this wonderful event, the monarch descends from his throne, and approaching the furnace, calls upon the triumphant servants of the most high God, to come out of it. Shadrach, Meshach, and Abednego obey the summons, and in the sight of the assembled multitudes come forth, not only uninjured by the fire in their persons, but not having the least impression made by it on their clothes; not having a hair of their heads singed by it. It is hardly possible

Isaiah xliii. 2.

for us to conceive the feelings of these three men, whose

faith and trust in God were by him rendered instrumental to his glory in so signal a manner, Nor was this all their reward; for they were made the means of singular and permanent benefit to their countrymen in the decree immediately issued by Nebuchadnezzar, and in the increasing favour and protection their farther advancement enabled them to confer. What shall we say then to these things? "If God be with us, who can be against us?" is the most striking inference to be drawn from this narrative. But there are other practical lessons to be learned from the conduct of Shadrach, Meshach, and Abednego, which we shall do well to consider and apply to our own use. I have already adverted to their youthful piety and self-denial, but I must again recur to them as the foundation of their subsequent eminence. These promising blossoms of divine grace, watered by the dew of heaven, were now become mature fruits of the spirit, conspicuously beautiful and abundant. Let me then again entreat you, like them, to devote yourself early to the Lord your God, that like them you may in every danger, spiritual or temporal, be sustained by his grace, and guarded by his omnipotence. It is true you are not likely to be called upon to prostrate your body in reverence to a statue; but there is a danger as great, or greater, awaiting you; there is, alas! a golden image which Satan, the prince of this world has set up; and though he cannot, like Nebuchadnezzar, compel any to worship it, he too fatally allures multitudes to their everlasting ruin; by setting before them the riches, honours, and pleasures of time as the most desirable objects of attainment; as the most fruitful sources of

enjoyment. The holy scriptures continually warn us against these delusions; declaring that "the end of these things is death;" irremediable and everlasting ruin of soul and body. The Saviour himself has told us that we cannot serve God and mammon;" we cannot by following our evil inclinations in this world attain to comfort here or happiness hereafter; for "he that soweth to the flesh, shall reap corruption; but he that soweth to the spirit, shall reap everlasting life." Make the word of God your study, and pray for grace to understand and obey it; that as you grow in years you may grow in grace, and abound in all the peaceable fruits of righteousness to the glory of God your Saviour.

LETTER IX.

AFTER the wonderful event we lately considered, and the consequent decree of Nebuchadnezzar, it is easy to suppose that the Jews were no longer subject to molestation on account of their religion; while the farther advancement of Shadrach, Meshach, and Abednego would doubtless contribute to their temporal prosperity also. These conclusions are strengthened by observing that no farther mention is made of any attempts against the people during the whole period of the captivity; not even under the cruel and dissolute successors of Nebuchadnezzar; for Daniel, who "continued unto the first year of Cyrus," would no doubt have recorded any remarkable circumstances which befell the Jews. Thus was fulfilled the Lord's promise to them, that he would acknowledge them, and set his eyes upon them

for good, in the land of their captivity. The threatenings of God are no less sure of being accomplished than his promises, unless averted by timely repentance, This was now about to be proved by the infliction of those judgments denounced by the prophets against several of the heathen nations. In the nineteenth year of Nebuchadnezzar's reign he laid siege to Tyre, of which place Ithobal was king. The pride and arro gance of this prince are depicted in the message sent to him by the prophet Ezekiel ;+ in which also his destruction is foretold. The reduction of this celebrated city cost the Babylonians thirteen years of hard service, for which they were not paid when they gained possession of it; as the inhabitants had contrived to remove their treaNebuchadnezzar did not, however, confine his exertions to Tyre only, during these thirteen years, for he sent out detachments to the neighbouring countries, and was thus made instrumental in fulfilling the prophecies denounced against Ammon, Moab, Edom, Philistia, and Zidon. It was during this period also that Nebuzar-adan visited the land of Judah, where he found a miserable remnant of the Jews, whom he seized" and sent to Babylon. Their number did not amount to seven hundred and fifty, and it can hardly be imagined why he molested them, unless it was to revenge! the murders committed by Ishmael. Their removal, however, completed the predictions of God as to the utter desolation of the land, which was to be left without an inhabitant.

sures.

In the fourteenth year after the destruction of Jerusalem, the people of God were comforted by the prospects of future blessings to the church, in the visions of * Jeremiah xxiv. 5, 6. +Ezekiel xxviii. 1-19.

I the prophet Ezekiel. This was doubtless part of the fulfilment of God's promise to them, that he would be their God, and that they should be his people.*

In the same year Pharaoh Hophra began to experience the truth of God's threatenings denounced against him, by a revolt of his subjects, who chose Amasis, one of his officers, to be their king; and obliged him to flee into Upper Egypt. But it was not only against the king of Egypt that judgments were foretold, but against the nation also; and, as we have already observed, Nebuchadnezzar was appointed to inflict them. The prophet Ezekiel was now commanded to declare, that God would give the land of Egypt to Nebuchadnezzar, and that he should take her spoil and her prey as wages for his army; because they had had no wages for their service at Tyre, where they had wrought for God.‡ This declaration of the Almighty is a passage deserving our frequent and serious consideration. On the first perusal, it is calculated to excite our wonder; but that sentiment arises from our losing sight of the agency of God in all the events which occur, either to nations or individuals. His Providence ruleth over all, and his creatures are but instruments, by and in which he will eventually be glorified. How would it abate the thirst for conquest, and the pride of victory, were warriors and princes to consider themselves merely as the instruments of inflicting those punishments which the sins of a nation demand, and which in their turn will overtake them also. How would it allay the fears and repress the anxieties of individuals, were they to remember that the safety of their persons, and the success of their + Jeremiah xliii. 10-12.

* Jeremiah xxiv. 7.

Ezekiel xxix. 17-20.

D