by mutual agreement, and partly by force. In vi. 1, he makes Elymais a town instead of a province.

"Such are some of the specimens of this writer's errors in geography and history. That he was a grave, enlightened, and veracious writer, in the main, is conceded by all. But if in things so plain, and transactions so recent, he commits so many errors as have been specified, what would he have done if the scene had been shifted from near countries to the remote places where the book of Daniel finds its circle of action?

"As to the second book of the Maccabees, it is so notorious for errors and mistakes, that very little credit has been attached to it on the part of intelligent critics. It is not once to be named, in comparison with the book of Daniel. It must have been written when a knowledge of historical events was confused, and at a very low ebb. The book of Tobit, which originated in or near the Maccabæan period, exhibits not only a romantic, and, as it were, fairy tale, but contains historical and geographical difficulties incapable of solution; also physical phenomena are brought to view which are incredible. It is needless to specify them here. De Wette's Einleit. presents them, § 309."

THE THREE HEBREW YOUTHS IN BABYLON.

CHAPTER I.

THE Book of Daniel is one of the most interesting and instructive books in the Old Testament history. It is the outline of scenes and events subsequently filled up in the Apocalypse, both books stretching into a futurity which nothing goes beyond, inspired by a wisdom that cannot err, instructive in doctrine and profitable to all men, in all ages and circumstances, for correction in righteousness. The authenticity and inspiration of this book, as we have seen, is established by varied, and I think irresistible proofs, as an integral part of the Canon. It has been always recognised for upwards of 1800 years as part and parcel of the Sacred Volume, inspired of God, and profitable for instruction to his people.

Daniel is quoted and referred to by other inspired prophets, who allude to him by name as a sacred penman. Daniel also is quoted by our blessed Lord in the Gospels. He is also referred in 2 Thessalonians ii. 4. Hebrews xi. 33, 34: the former passage giving apostolic confirmation of the inspiration of the prophetical, the latter of the narrative portion. Daniel, also, is evidently referred to in the Redeemer's designation of himself as the Son of man. The Saviour alludes to him in that solemn moment which decided

life or death, as it is recorded in Matthew xxvi. 62-66, where the high priest adjured him by the living God. Until a few years ago, the canonicity of this book was never doubted. It is not now doubted by real scholars, but a handful of German critics, backed by judaizing Christians, and some Jews, have lately ventured to contend that the book is not part of the sacred writings-is not inspired, and ought not to be regarded as such. The best answer to them is, first, the Jews always received this book as part of the sacred volume. Secondly, with the exception of a few fragments in it, written in Chaldee, for which there is reason,-it is written in Hebrew, unlike the Apocryphal books, which were never written in Hebrew. Thirdly, as I have stated, it is quoted expressly in the New Testament, it is alluded to in the Old, and for 1800 years it has been accepted by the Christian Church as a precious portion of the sacred volume. The illustrious Sir Isaac Newton makes the following remark upon it: "He who rejects the prophecies of Daniel undermines the Christian religion, which, as it were, is founded upon the prophecies of Daniel respecting Christ." Thus then there is no reason for doubting-in fact one ought scarcely to have indicated that there was a doubt, so groundless and unfounded is it that Daniel spake as he was moved by the Spirit of God. The only reason for the Jews rejecting him is his prophecy of the seventy weeks, which fixes the day of the Saviour's advent, and the time of his death; and as the Jews reject Jesus of Nazareth, they naturally are anxious to remove from the Bible such specific predictions as the book of Daniel, and the 53rd chapter of Isaiah. It will not

C

be so always. The hour of their redemption draweth nigh.

It was in the third year of the reign of Jehoiakim, king of Judah, that Nebuchadnezzar, king of Babylon, overthrew Jerusalem, and carried to the house of his god the sacred vessels of the sanctuary of the Most High. The house of Nebuchadnezzar's god was an immense pile of buildings of a square form, each side a furlong, or the eighth of a mile, rising to an enormous height, in which there was a golden statue of his god, as quoted by a pagan writer, forty feet high, of solid gold; a golden table between twenty and thirty feet in length, and corresponding breadth and dimensions; and property of various kinds in it, valued, it is said, at about twenty millions of our money. The wealth of this temple was unequalled in ancient times. To this magnificent fane he carried the sacred vessels of the sanctuary of God. Among other captives borne away on the tide of captivity were Daniel and his companions, whose names are here given, Hananiah, Mishael, and Azariah. It seems to have been the usual practice then, as it is still in some eastern countries, to train young men for special attendance on the person of the reigning monarch; to educate them in the highest knowledge, to maintain them in the most luxurious style, to clothe them with suitable robes, and to give them a position in the public eye both by their learning, their dress, their attainments, and official dignities, duties, and responsibilities, that the subjects of his kingdom could not but admire, if they failed to appreciate the greatness. Among the young men the king resolved thus to select for himself, were these Hebrew captives in Babylon, According

to the royal custom, the king appointed them suitable food and wine from his own table, giving them ample supplies of the best of everything. It seems to have been thought then, what is in some degree demonstrably true, that the kind of food that is eaten exerts a great influence on the appearance and development of the human frame, as well as on its health. Savages, who live on coarse food, and are denied all the physical comforts and helps of civilization and social life, physically degenerate; whereas they who do not indulge to excess, but live upon the best food, seem physically, other things being equal, superior to those who have not the same advantages. These youths received the very best food from the king's table. Theirs was every advantage. In all pagan

nations it was thought that greatness of mind was inseparable from greatness, grandeur, and beauty of person: Socrates taught that only in a magnificent casket could a jewel of real and lasting value be found.

The king abolished the names of these youths, Daniel, Hananiah, Mishael, and Azariah, all of which indicated relationship to the living and the true God; and, in order thoroughly to conceal all trace or memorial of it, the monarch called them after his gods, Shadrach, Meshach, and Abed-nego. But Daniel felt that though his name was changed, his nature remained the same. An epithet is not an inspiration.

No alteration of outward circumstances could be suffered to dim that light which was kindled in his soul, from between the cherubim, or to deaden that love which was a response to the commandment he had learnt in his infancy and childhood, "Thou shalt love the Lord thy God, with all thy heart,