The Pulpit Commentary — Daniel — Section 163

IV. TmlJ NATURAL MAN WILL ALT,OW TO DF:ITY THE MOST AMPT,p; SCOPE FOi\ AOTIVITY, Nebuchadnezzar erected no temple for this gigantic figure. Ila had erected tomplC's in ,Babylon for other idol-deities; but now he gives larger play to his thoughts, and sets up this colossal image on the open plain. No building reared by human hands can contain the true God. The eapphire vault of heaven is the cei!in" of hie temple. 'l'he emerald greensward, enamelled with fragrant flowers, is the most fitting floor in hie abode. The everlasting hill~, with their snow-clad peaks, form the r,illare in his house. "Heaven is hie throne: the earth is a footstool for his feet." l'ho myriad stars are the lamps of his majeMtic eanctnary. All things that live and breathe unile to celebrate his praise. "His kingdom ruleth over all."-D. Vere. 2-1.-.Aetempted coercion in religion a/allure. It, with bis slender know- ledge of God, Nebuchadnezzar supposed that the erection of this colossal statue would be pleasing to God, as a visible expression of the monarch's allegiance, or would serve to remind men of their religious obligation, so far the deed would be in itself praise- worthy. But when he proceeded further to compel a rigid conformity to bis mode of offering worship, he trenched upon the rights of Deity-he invaded the sacred territory of conscience. I. CoEROION IN RELIGION PROCEEDS FROM LUST OF POWER. It may, in a few cases, arise from a mistaken idea of personal duty; but if the motive be searched to its source, it will be found to spring from this corrupt fount-the lust of power. Nebu- chadnezzar, like an Oriental despot, had complete control over the persons, the property, and the lives of his subjects; but this lust for rower grew by what it fed OD. Like the horseleech, it was ever crying, "Give, give I' He craved to have control over the thoughts, beliefs, and religious acts of his people. He would carry his sceptre, if he might, into the inner realm of conscience, and sway the nations as he pleased. Hence he commanded the attendance and the religious homage of all who held any authority under him, to the end that these might, in their turn, exact a similar obedience from the people. The sovereignty of love is always a boon; the sovereignty of personal will is more or less a bane. '". . . man, proud man I Dreet in a little brief authority, ••• Plays such fantastic tricks before high heaven, As make the angels weep." II. CoEBOION m BELIGION I8 A USURPATION OF DIVINE BIGHTS. .. The powers that exist are ordained of God," yet only for limited and well-defined ends. Monarchs and judges stand in God's stead to preserve society from anarchy and injury ; but over the interior !if&-aver thought and affection and worship-they can have no dominion whatever. To bind and to loose men's beliefs by authority is an impossibility. There ie another sceptre before which heart and conscience are constrained to bow. There is another tribunal before which kings and subjects must alike appear. No verdict of acquittal which a human monarch can give will serve as a passport to the favour of the Most High I Every one of the human race must give account " of himself unto God." " To our own Master we stand or fall." III. CoEBOION IN RELIGION DEGBADEB THE TRUE DIGNITY OF RELIGION. True religion is nothing lees than the purest love of the human heart pouring itself out, in service or in speech, unto the living God; and if love must ever be spontaneous and free, in order to be love at all, so must be the piety of the human soul. Spontaneity is a necessity in religion. If compulsion be employed, its essence evaporates, its spirit disappears. It degenerates into formality. In the hands of an ambitious monarch, religion becomes a piece of state machinery; it is draggled in the mire of kingcraft. The pomp of state ceremonial-scenic splendour, displays of music--only degrade Religion, under pretence of doing her homage. The atmosphere in which she most flourishes is not the heated atmosphere of royal palaces, but the atmosphere of tranquil liberty. You may cast dead metals into moulds, and fashion them into what shapo you please; but life refuses to be moulded after the caprico or art of man: it follows lnws which are enshrined within itself. You may clip and cut a dead tree into any form yo~ like, but a living tree will soon laµgh at all yo1.ir attempts to giYfl  126 'l'HE BOOK OF DANIEL. [en. m. 1-30.