Daniel 3:18

That we will not serve thy gods.

Christian Decision

Shadrach, Meshach, and Abed-nego were three very young men, worshippers of the true God, living in a heathen land! They were exposed to much persecution and distress on account of their religion, yet they were enabled to act with faithfulness and prudence “in the midst of a crooked and perverse generation.” Religion, where it is genuine and active, will inevitably excite the hatred or contempt of the world. The genuine Christian will be obliged to stem the torrent; there will, there must be, opposition; if he “were of the world, the world would love its own; but because he is not of the world, but is chosen out of the world, therefore the world hateth him.” How difficult, oftentimes, and painful the line of duty! How much need is there of some animating example, or affectionate, and faithful, and wise advice, to keep such a person from offending against conscience, and forgetting his obligations to his gracious Saviour! To be faithful in a family, in a neighbourhood in which almost all around us conspire to forget God--to be in earnest in religion where our friends, and associates, and connections are careless and indifferent--to forsake sin, and the world, and temptation, where everything invites us to love them and follow them, is no easy task. It can be performed only by the aid of that Holy Spirit, who is at once a comforter and a sanctifier. Nebuchadnezzar, not satisfied with his existing gods, commanded all his subjects to fall down and worship a new image which he had set up. In like manner, is sin in its various forms an idol which the world delights to serve.
By nature we are its slaves and votaries; and it is not till we have been taught by the Spirit to worship God in truth, and to renounce the world’s vanities, that we begin to feel the burden of this service. New idols are constantly presented to confirm the sinner in his slavery, and to tempt the true Christian from his allegiance to God. Whatever be the last evil custom, the last new mode of sinning, men are expected to follow it. Should all the rich, the wise of this world, the gay, the splendid be against serious religion; should a thousand new baits and allurements be added to seduce us from it; should unsuspected dangers and persecutions spring up every moment around our path--yet we may learn from the example before us a lesson of faith, and constancy, and reliance upon God, and be incited, from the merciful support given to His servants of old, to commit ourselves to Him as a faithful Creator, knowing that with the “temptation He will also make a way for our escape.” The Christian is not to affect anything that may provoke the opposition of the world; if he live holily, justly, and unblamably, as he ought to do, and if he evidence in his life and conduct the faith, the hope, the prayerfulness of a true disciple of Christ, opposition will almost inevitably arise without his seeking it. He ought, as much as in him lies, if it be possible, to live “peaceably with all men.” Some of the most powerful obstacles in the path of the youthful Christian are the allurements of pleasure, the commands of authority, the dread of persecution, and the specious solicitations of friendship and kindness. I am well aware that this principle may be abused. Enthusiasm may fancy, and hypocrisy may pretend, a Divine commission for the wildest excesses; and resistance may be made about very trifling and unimportant matters. But the principle exists notwithstanding. The clearest and most valuable principles are liable to be abused. They knew that the first authority to be obeyed is God; and that though all other authorities should come in competition with this, yet that one was their Master, even that Messiah who Himself appeared for their support and comfort walking in the midst of the devouring flames. Many a young Christian, who could have braved all the terrors of open persecution, has given way to this temptation, and has, if not for ever ruined his soul, at least marred his present peace, and endangered his soul for the sake of that friendship with the world “which is enmity against God.” Not so these heroic sufferers. If, then, we value our own souls, if we value the souls of others, if we value the cause of Him who deserves all our love and gratitude, let us be decided, “steadfast, unmoveable.” But remember, that Christian decision is exercised in regard to matters of real importance, and when the command of God is clear and distinct. Among mere worldly men a certain stoutness of spirit is often exhibited in matters of indifference, as well as in matters of moment. Such firmness as this is a mere native obstinacy of character. At the same time in matters of real moment, Christian decision displays itself with unshrinking promptitude and perseverance. And such was the case in which these persons in the plain of Dura were called to act. An attack was made upon the very foundation of all true religion. It was a case, therefore, imperiously demanding the decision they exhibited. Everything precious in religious principle, as well as everything tremendous in religious sanctions, required them to act as they did. True Christian decision keeps its eye on the eternal law of God. The man of real Christian firmness admits not a thought of a compromise with sin or with error. Man’s policy will always be narrow, unless it embraces considerations drawn from eternity. He who consults his convenience and temporal interests--who has been controlled at one time by the law of God, and at another by the will of man, will learn too late that he has acted upon a plan not to be admitted in transactions with the Eternal. He attempts a hard task indeed; that of uniting the service of God and mammon. Is there in your deportment nothing like a compromise with sin and error? Are the claims of Christ all met with cheerfulness, and discharged with promptness? Is there no blending of the service of God and the service of the world? (H. Irwin, B.A.)

The Choice of the Highest

These words represent the grand challenge of the human heart against evil fate. Those who believe in the naturalistic origin of conscience forget that its greatest achievements have not been in line with, but in defiance of, popular sentiment. They have been the victories of minorities rather than of majorities. Yet no such sacrifice has ever failed or can fail. The three Hebrew children are a figure of the moral heroes of the world. They did not debate what ought to be done in matters of conscience. It is often said that first thoughts are best. I have only two things to say to you arising out of this text. The first is that the supreme spiritual need of the hour is a strenuous morality, and the second is, there is no morality worthy of the name that is not born in conflict. You may think it strange if I say the supreme spiritual need of the hour is a strenuous morality. What has morality got to do with spirituality? Everything. There is no spiritual truth which has not a moral bearing and places the man who receives it under a moral obligation. It is a cheap spirituality that makes no demand upon conscience. I do not wish to identify morality with spirituality, but I declare they can never be separated. To-day we are confronted with two seemingly contrasted attitudes of the modern mind towards Christianity. First we see before us an admiration for the ethical value of Christianity, for the character of its Founder, for the ideal which He set up, but along with this there comes a very considerable and widespread distrust of its dogmas. He is worthy not only of imitation, but of the fullest homage that a man’s heart can render. Christ stands highest, Christ stands first, Christ is my God. But about that I am not concerned to dispute at this moment. I think Christ is not concerned so much as to what we say about who He is, but He is a very great deal concerned as to the obedience we render unto Him. There is a need to-day of warmth of devotion and moral enthusiasm about the highest things which, after all, lie close to us every day. Poverty in these things leads to pessimism. Every spiritual truth makes this moral demand. The best way for you young men to find the truth about Christ, about God, about Heaven, is to be good. The good and the true are ultimately one. Do one good action and the universe speaks back to you its “Well done.” Every one of you bows before a moral ideal written in his heart. You may prove unfaithful to it, but if you faithfully obey it, it will lead you into light. Whoever or whatever wrought that ideal within you is your God, and your God makes His demands upon you not simply sometimes now and then, but all the time and everywhere. The greatest need, I repeat, of the present day, is the need of a strenuous form of morality. Make men who are not afraid of rendering homage to conscience, and you will make that type of character which Christ Himself delights to honour. But to go to my second point, there is no goodness worth having which is not born in conflict. Make a distinction between the morally beautiful and the morally sublime. I trust you have all read Edmund Burke’s essay on the “Sublime and the Beautiful.” You will remember that he declares one ingredient of the sublime to be a feeling akin to fear, fear in the presence of an unknown dread of an experience that may come. Now, young men, the morally beautiful may contain nothing at all of that particular ingredient. The morally sublime goes to the making of character, and in the long run it cannot be different from the morally beautiful. There is nothing more winsome than the innocence of childhood. Is childhood ideal? No, but childlikeness is. You will go from the morally beautiful through the morally sublime. Begin with childlikeness if you would come to the character of Christ. If you go through the morally sublime you must be prepared to meet Apollyon in the Valley of Humiliation and the demons in the darkness of the Valley of the Shadow of Death. Simplicity, naturalness, transparency of character, absence of arrogance, are characteristic of the child. It is remarkable but splendid to think that within are the very things which the world is coming to demand from manhood. Test it yourself. Examine your own virtue and see if you have obtained these qualities. That is not virtue which is easily won. The false accent of religiosity to-day says much about humility where humility is not, and a man may come to that dangerous condition when, as has been truly said, he is proud of his own humility. Doing what one wants to is no great virtue in the sight of God. We are every day confronted with the choice between the higher and the lower, the golden image or the fiery furnace. Sometimes a grand crisis comes in life. We have to choose between God and Mammon, conscience or a momentary gain. In such crises we seem left to ourselves, but we never really are left to ourselves. In the darkest hour there stands by our side that unknown Friend. Most of us want God to rescue us before the crisis comes. He very seldom does that, but He rescues us on the other side of this strenuous activity by which character is beaten out, gained, and won. When God calls us to a crisis, God brings us to a conflict It is as though there was a bar to cross, and on the other side, and only on the other side, is the still water and safety. God does not give His rescues upon this side. It is an evil agency that would keep a man back from that by which his manhood is won. Here is opportunity in the great crises of life--to venture on for the right, and to leave the future to God. Supposing, then, that in this house of prayer there is some man listening to me who is face to face with the burning fiery furnace, I would say to him, Make this humble man your ideal. Be not careful about your answer. First thoughts are best in eases like this. Play the man. “Our God is able to deliver” you from the burning fiery furnace--but if not, if not? Then do not bow down. Leave the future to Him.Some of you are instantly tempted to compromise with the ideal. Watch what you are doing. You are perilling something higher than you know, driving from you, it may be, God’s great opportunity. Faithfulness is always vindicated. There is a grandeur in moral victory. If it were otherwise, God’s world would be wrongly made. No man who has ever tested the worth of righteousness has had cause to regret his choice. Listen to the call of inflexible good. Dare to trust it and obey. (R. J. Campbell, M.A.)

Character versus Circumstances

The Babylonian kingdom is in the very height of its power and prosperity. The great Nebuchadnezzar has become a powerful and mighty potentate. His very word is law throughout all that vast realm. He is accustomed to strict obedience in all the affairs of state. Since his subjects are under such perfect control; since they dare not oppose his plans nor thwart his purposes, he thinks he will command them as to what their religion shall be. There are many religions in the realm of Nebuchadnezzar the king; there are many gods to whom sacrifice is made; many images of stone before which the people bow. But Nebuchadnezzar will change this order of things. He will make one image of great stature. The day arrives. A great multitude has assembled. The statue is unveiled with much pomp and display. Another victory for Nebuchadnezzar! Great is the king of the Babylonians! Mighty is the monarch of the Chaldeans! Wonderful is the power that he exerts over his subjects; for their religion, even, is subject to his command. But what newt is this that he hears? What strange report is this that his courier brings? “There are three men in your realm, O king,” the messenger says, “who did not obey your royal mandate, nor bow themselves down at your command.” “Three men in all my kingdom that dare to disobey! Three subjects in all my realm who disregard my command! Who are they? Are they generals of war who have grown haughty? Are they men of wealth who have become influential? Are they politicians of fame with whom is power, that they dare thus to withstand the king? Speak, messengers, their names! Who are they?” “Neither wealth nor power nor royal lineage is theirs, but they are three captives brought from Judea who dare to withstand thine own edict. Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee nor worshipped the golden image which thou hast set up.” Then Nebuchadnezzar commanded the three offenders to be brought before him. He tells them of the law they have broken, and rehearses to them the penalty incurred. A fearful penalty, a death sentence of execution terrible. But he will give them one more chance. Our text forms a part of the answer that the Jewish captives gave the king in the hour of trial.

1. These Israelites were true to their principles, in spite of difficulties, and in the face of opposition. They were just as loyal and true in Babylon as ever they had been in Jerusalem. They kept their religion as pure and undefiled as captives as ever they did as free citizens. Circumstances were tremendously against them, but they were the kind of men who did not give way to circumstances. Popular opinion was mightily against them, but they were the kind of men that are uninfluenced by wrong public opinion. They had grit as well as grace; pluck as well as piety.

2. There are a good many people who are good enough so long as they are surrounded by good influences, but get them away from those influences and into temptation and they fall. Some men, who are very good citizens in Jerusalem, lose all their piety as soon as they get down to Babylon. The men who possess decision of character and firmness of purpose are the men who stand where others fall. Young men come here to our city from their country homes. Some advance to positions of responsibility and honour; others sink into lives degraded and low. What is the difference?

The difference lies not in the circumstances that surround these men, but in the characters that they possess.

3. That young man is safe, wherever you put him, who has the consecrated courage, the God-like determination, the heroic devotion to principle, that these three young men had. To tell what will become of a man, inquire not so much into his surroundings, but look at the man himself and see how he is made. When that young man leaves your home to go to a distant city, look not at the reputation of that city so much as at that young man’s character, if you would read his future. Young men, into your lives trying hours will come; into your experiences untoward circumstances will be thrust. But you will have no experience more trying, and be placed in no circumstances more difficult, than were the three Judean captives. And they found that the God whom they worshipped, at home, and to whom they were true abroad, did not forsake them in the hour of Nebuchadnezzar’s rage, but in the very midst of the fiery furnace He was with them, and from all harm He safely delivered them. Their God is your God. He who gave them strength to resist will give you power to overcome. (C. G. Mosher.)

Three Hebrew Martyrs

This persecuting spirit is of very ancient date in the history of human folly. That the summons of the king met with general compliance is not very wonderful. Accustomed as the Assyrian princes and nobles had been to the worship of idols, it is not surprising that they yielded instant and implicit obedience to the royal mandate. It was but adding another to the calendar of the gods of Chaldea, and gratified that passion for variety in the objects of worship which is characteristic of the spirit of idolatry.

I. In looking at the conduct of these Hebrew confessors, the first circumstance that strikes us is, that THEY DID NOT COURT THIS OPPORTUNITY OF MANIFESTING THEIR ZEAL AND CONSTANCY. The erection of the golden image was not the work of a day. Much preparation was employed, and the scene that was to be exhibited in the plain of Dura was known throughout the length and breadth of the land. But in the midst of all the preparation for this new exhibition of human folly, this insult to the Majesty of Heaven, Shadrach, Meshach, and Abed-nego did not feel it to be their duty to interfere. It was enough for them to utter their testimony to the faith of their fathers when legitimately called to do so, and to show their abhorrence of the idol when commanded to bow down before it. They were prepared for martyrdom, but they did not court it; they were ready to brave and defy the tyrant’s rage, but they sought not prematurely to provoke it. That forward zeal, which courts opposition and seeks reproach, forms no part of the Christian character; and to step out of the sphere in which Providence has placed him to censure the errors that prevail in the world, or to make an uncalled-for statement of his opinions and feelings, is going beyond the sphere of legitimate duty, and causes his “good to be evil spoken of.” If the Christian adheres to the plain and obvious path of duty, and seeks to lead a holy and blameless life, he will meet with difficulties enough to exercise his faith and patience, and sufficient opportunities of proving and exhibiting the strength and vigour of his principles, without going beyond the sphere of his ordinary calling, or courting unnecessary publicity and distinction.

II. THE SUPERIORITY OF THESE HEBREW MARTYRS TO THE ALLUREMENT OF PLEASURE merits our next consideration. A slight examination of their history will satisfy you that they were at that time of life when those attractions wherewith Nebuchadnezzar introduced his golden image have the greatest power over enlightened and cultivated minds. They were not, so far as the history before us testifies, the gross and repulsive pleasures of mere sensualism, wherewith the introduction of the golden image into the number of the Chaldean divinities was celebrated. Pleasures of a more refined and attractive description were held out to allure and deceive the princes and nobles of Babylon. All the charms of Eastern music were employed to recommend this scene of idolatrous folly, and to drown all inquiry concerning the wisdom and propriety of the measure. But these Hebrew captives were superior to the attraction. It is probable that other pleasurable attractions accompanied the powers of music on this memorable occasion; but, of whatever description they were, and whatever passions they addressed, they had no power to suppress or extinguish that fear of God which was the ruling and master sentiment of their souls. They tell us to be on our guard against the seductive influence even of innocent pleasure. “The flute and the dulcimer, the psaltery and the sackbut, the cornet and the harp,” were in themselves innocent instruments of delight, and, employed in the service of God, would have filled Shadrach and his companions with hallowed joy; but, prostituted to the purpose of idolatry and sin, their notes were dissonant, and lost to these holy men all their power to please. And thus do they teach us how pleasures, that are in themselves innocent and susceptible of being rendered the ministers of our improvement, are to be estimated. Sin is never so insidious as when it comes attended by these pleasures which in themselves are innocent. Never let your taste for any enjoyment, which in itself may be harmless, reconcile you to scenes or indulgences with which the guilty ingenuity of men may have associated it. Our most favourite enjoyments must be viewed with jealousy, and shunned when we see them prostituted to the purpose of iniquity.

III. In maintaining their fidelity, these pious Hebrews RESISTED ALL THE INFLUENCES OF KINDNESS AND FRIENDSHIP. Throughout all the provinces they were viewed as the favourites of the mighty monarch, and many an envious eye was cast at the eminence they had attained. They were thus bound to the king by the ties of gratitude, and by the prospects of future favour. Men who so truly and deeply feared God could not be deficient in yielding every legitimate honour to the king. But the question which now pressed upon them related to higher interests than the favour of a monarch, and all the honour and wealth he could bestow. Similar sacrifices of worldly interest to religious principle--of the sense of gratitude to the sense of duty--are frequently demanded of the faithful servants of God; and where religious principle and the sense of duty have a proper hold of the heart, these sacrifices are made without hesitation or reluctance. These Hebrew confessors would gladly have retained the favour and friendship of the king of Babylon; but when these could not be retained but at the expense of their religious consistency and by the sacrifice of their immortal interests, they were willing to relinquish them.

IV. When we admire this superiority to the influence of kindness and friendship in the cause of religion, THE FIRMNESS AND MAGNANIMITY WITH WHICH THEY BRAVED DEATH IN ITS CRUELEST FORM MERIT A STILL HIGHER MEASURE OF OUR REGARD. In this moment of uttermost peril, the feeling of self-preservation, the all-powerful instinctive love of life, might have whispered, and doubtless did whisper, some excuse to conscience for compliance with the king’s command. Such are the considerations that enhance the faith and fortitude of these confessors. Let us now, in conclusion, turn our attention to the manner in which Heaven honoured their faith and constancy in the hour of trial. (J. Johnston.)

Shadrach, Meshach, and Abed-nego, or Decision in Religion

Decision of character never appears more truly great than when it is displayed in defiance of danger and in contempt of death.

I. In looking at THE DISTINGUISHING CHARACTER OF RELIGIOUS DECISION, as it is illustrated in this history:

1. It appears to be lofty in its principle. It is quite evident that in this ease it was not exercised in order to gratify some mere impulse of feeling. It did not spring from a foolish wish to affect singularity, nor from a mere determination to oppose the king’s authority. No; but it was a noble stand in defence of the rights of conscience--it was a firm resistance of an unjust demand--it was a lofty determination to obey God rather than man. Had Nebuchadnezzar commanded Shadrach and his companions to perform some difficult, but lawful service, we believe they would have performed it; but desirous as they were of obeying him, they dare not do this, at the certain risk of disobeying God--they knew that Jehovah had infinitely higher claims upon their obedience than any earthly king--they knew that in the decalogue they wore expressly and solemnly commanded to avoid the sin of idlolatry, and not even the imperious mandate of a Nebuchadnezzar, nor yet the fiercest manifestations of his displeasure, could make them swerve from their duty, or shake their constancy to the King of kings. I say, their decision, in this matter, was lofty in its principle. It was so, because it was based upon an intelligent sense of duty. Reason and judgment and conscience were arrayed on the side of principle; while all that worldly wealth could offer, and all that worldly power could indict, were enlisted on the aide of expediency. Was it not noble in these men, under such circumstances, to stand firm by their principles? But, again, their decision was lofty in principle because it was an assertion of the inalienability of man’s right at all times to think and to act for himself in all matters of religion. What right had the Babylonian king to enact laws on the subject of religion? As the monarch of an earthly kingdom, it is true, he had a temporal jurisdiction over his subjects, and he had a perfect right to exercise it. But you perceive Nebuchadnezzar was not content with this. Accustomed to wield the iron sceptre of despotism over the bodies of men, he vainly wished to control their spirits too. But Nebuchadnezzar had yet to learn a most important lesson--he had yet to learn that there is a power in the spirit of man to burst asunder the chains that would enslave it--he had yet to learn the supremacy of conscience, and the power ofreligious principle to enable a man to press toward his object even with death itself in view.

2. I would remark that religious decision, as it is illustrated in this history, appears to have the character of uncompromising firmness. Throughout the whole of the conduct of Shadrach and his companions there does not appear the smallest indication of a wish to accommodate matters or to effect a compromise between principle and expediency. But, further, let us follow them to the presence of the haughty king, before whom they were soon dragged at the impeachment of their bloodthirsty foes; and here, how striking the scene. See them confronted by everything most adapted to intimidate and appal human nature. Once more, if we follow them on to the last and most fearful trial of their constancy, we shall see the uncompromising firmness of their religious decision. But even this barbarous mandate did not shake their constancy. They saw the fury of the king--they heard his cruel command--but they were unmoved.

II. THE IMPORTANT TIME OF ITS MANIFESTATION. It requires only a limited historical acquaintance with the state of the world at the time when Shadrach, Meshach, and Abed-nego were called to act their parts upon it--to know that it was a time of great mental degradation and moraldebasement. There seemed to be at that period a concentration of effort on the part of the powers of darkness to quench the last spark of vital religion yet remaining upon earth, and by a desperate piece of policy to plunge in yet deeper gloom an already too fearfully benighted world, and Shadrach and his companions seem to have been the appointed instruments in the hands of God of defeating this infernal policy, and of preserving this only remaining spark from utter extinction. Was not that a critical season, when, before an assembled universe they were called to combat the confederated power of darkness, and to vindicate the insulted majesty of Jehovah? It was for these men, by their conduct, to show whether the whole family of man should be publicly led captive by the devil at his will, or whether, by boldly standing forth as witnesses for God, the work of darkness should be arrested, and Satan deprived of his triumph. And here let me ask, before passing on, whether the present period of time be not one which preeminently demands the manifestation of religious decision on the part of the professed servants of God.

III. THE BENEFICIAL RESULTS resulting from religious decision, as illustrated in the history before us. Had opportunity permitted, we might have dwelt upon the beneficial consequences resulting from this decision to the individuals themselves who exercised it. It was not only a manifestation of their consistency, and a proof of the reality of their religion, but it secured them the respect of the king, and it opened up a way for still greater aggrandisement and worldly honour. We might still further have enlarged upon the effect of this decision upon the minds of the captive Jews at Babylon. Doubtless, those of the Hebrews who had bowed down to image, through a time-serving policy, would be ashamed of their inconsistent and guilty course, while such as had done thus through a vacillation and conscious weakness would be inspired with a fresh energy and zeal. We might also have shown you at length the mighty change which this manifestation of decision tended to effect in the views and purposes of the proud king of Babylon; and, doubtless, also in the views and purposes of those by whom he was surrounded. Oh! let us ever remember that with Shadrach, Meshach, and Abed-nego we are called to stand forward before an ungodly world as witnesses for God, and that, as His professing people, our every action has an influence directly or indirectly upon the destiny of the world. If we are faithful to our trust, a stamp of reality shall be given to our religion which shall convince the most unwilling, and convert the world; but if we are unfaithful, the reign of darkness shall be perpetuated, and Satan shall triumph. Let me conclude in the language of a well-known writer: “Of this, Christians, you may rest assured, you cannot stand neutral. Every moment you live you are testifying for or against religion. Every step you take you tread on cords that will vibrate through all eternity. Every time you move yon touch keys whose sounds will re-echo over all the hills and dales of Kenyon, and peal through all the dark caverns and vaults of hell. Every moment of your lives you are exerting a tremendous influence that will tell on the immortal interests of souls all around you. Are you asleep, while all your conduct is exerting such an influence?” (G. W. Pegg.)

Active Religious Principle

I. THE PRINCIPLE FOR WHICH WE CONTEND SHOULD BE TRUE. This should be our first consideration. The standard of right or wrong is the Bible. These young men had not now to investigate whether idolatry was allowable or not. Though the revelation of the Divine will, which they had, was not so full and clear as that with which we are favoured, it was quite decisive on this subject--and they knew it. We, too, ought to be familiar with the Scriptures, so that when any line of conduct is proposed to us we may be able instantly to say whether or not we ought to pursue it.

II. TRUE PRINCIPLES SHOULD BE MAINTAINED AGAINST ALL OPPOSITION.

III. TRUTH SHOULD BE MAINTAINED IN THE SPIRIT OF LOVE. This is of great consequence, and is often neglected. But if we fail in spirit and manner:

1. We injure our cause before men; who soon perceive our inconsistency, and put a small price upon our bad-tempered exhortations.

2. We deprive ourselves of Almighty help; without which our most earnest efforts will be vain.

IV. THERE ARE ABUNDANT ENCOURAGEMENTS FOR US THUS TO MAINTAIN RIGHT PRINCIPLES. These young men were encouraged by an assurance that God’s power and goodness were exercised on their behalf. They knew that God was “able,” and would deliver them out of the king’s hand.

V. GLORIOUS RESULTS WILL FOLLOW THE CONSISTENT MAINTENANCE OF RIGHT PRINCIPLE. In the case before us, the confessors were themselves preserved and honoured, and the God whom they served was glorified. (Edward Thompson.)

Witnesses to the Truth

This scene is one of the most sublime and majestic which the human mind can conceive. On the one side is represented human power in its grandest and most overwhelming form. On the other side we have three men who stand apart and refuse to join in the act for which all the rest are met. Here is the contrast between spiritual greatness and human greatness. Each complete and the highest of its kind.

1. We ask ourselves what it was which gave these three men the power to withstand the will of this great monarch, and stand firm though they were alone in the midst of an assembled world? And the answer is obvious. It was simply that they felt the importance of the truth for which they witnessed. They knew that they were upholding the true religion against the false.

2. Here, then, is the lesson which the scene teaches us; that we have laid upon us the duty of witnessing to the truth; and that in order to be able to witness to the truth, we must have an inward perception of the value of the truth to be witnessed to. We are told particularly in Scripture that this is one of our great duties as servants of God. The whole Jewish nation entrusted with the oracles of God. When Shadrach, Meshach, and Abed-negro bore witness, as they did in this striking manner, to the truth of the unity and spiritual nature of God, and against the worship of idols, they fulfilled their special duties as Jews, and did what God had sent the Jewish people into the world to do. And we Christians, too, are told in Scripture that we are to be witnesses to the truth, as the Jews were to be, though to a higher truth than the Jews had. Our Lord Himself had this as one of His great offices (John 18:37). And the Apostles (1 John 1:1). And all Christians are invested in a measure with office of witnessing to the truth of the Christian revelation (Matthew 5:16).

3. And as Christians have the office imposed upon them, so they are placed in a world which tries that office severely, and opposes great temptations to, and brings an overwhelming influence to bear against, the performance of that duty. The scene described in the Book of Daniel is indeed a symbolical one. The great Babylon which arrayed itself in majesty on that occasion, and set up its golden idol, has fallen, but there is another Babylon which still goes on, and always will go on till Christ comes again to judgment. As imposing, and as carnally majestic, great and sublime as ever. Go where we will it follows us. And what a powerful influence does it exert upon our minds--very same influence as that which tried the faith of Shadrach, Meshach, and Abed-nego on plain of Dura. Doubtless they felt the commanding force of that great spectacle, and had feelings and natural weaknesses of men. It was influence of the visible world which they resisted.

4. Such being the office, then, which Christians have, and such the temptations under which they have to exercise it, what is, as a matter of fact, the way in which this duty is performed? Do we find Christians showing by their lives, and by the objects they pursue here, their belief in eternity, witnessing to the great truth of the Gospel dispensation, that our Lord by His resurrection from the dead brought life and immortality to light? or do we not find that the great rule of all action adopted by them is to do as other people do, to think as other people think, and to aim at getting what all other people strive to get? That is to say, do not the great mass of people do exactly the same thing that Shadrach, Meshach, and Abed-nego would have done, if at the proclamation of the herald, and at the sound of the music, they had fallen down and worshipped the golden image?

5. The office of witness, however, to Divine truth, rejected as it is by the generality, as if it were something more than could be expected of men, is a privilege as well as a duty, and brings, if it is faithfully executed, great rewards to those who execute it. We cannot conceive anything more sublime than the triumph of the three great witnesses in this chapter. It is one of the great triumphs of faith, one of those great anticipations of the final triumph of good over evil, which Scripture has recorded for our encouragement. (Moses, Elijah, etc.) The men were bound, the furnace was heated, etc. (Describe result.) The strength of the whole earth was gone in a moment, in the presence of One who was walking in the midst of the fire, and whose form was like the Son of God.

6. Here was, indeed, a triumph of that faith which bears witness to the truth; and, as I have said, this scene is symbolical. It is the figure of a deep truth which holds now, and which we may apply to ourselves. Men know the truth, but they will not witness to it. Yet, we may venture to say, and with certainty, that never, on any occasion, by any one of the humblest servants of God, was this office of witness to the truth executed without a reward. In the adversity a companion; in the fire walking with him the Son of God. (Canon Mozley.)

Faith Victorious Over the Fear of Man

I. Concerning THE OBJECT OF OUR FAITH. By these holy writings we know and acknowledge Him to be the Lord our God in Christ.

1. He is the Lord, whose name alone is Jehovah.

(1) His existence. When Moses asked his name, this revelation was made, “I am that I am,” which imports that He is the existing One, who is and who was, and who is to come, without variableness or shadow of turning. Assurance of His existence is an high attainment in the life of faith, and essentially necessary to our worshipping and glorifying Him as God. This we infer from the repetitions of these solemn words, “Ye shall know that I am the Lord”; and from the words of the apostle, “He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.”

(2) His glory. The excellency of His being, wisdom, power, holiness, justice, goodness, and truth, is the glory in Him which faith beholds, believes, acknowledges, admires, and adores. In the exercise of it, believers sometimes rejoice in one of His attributes, and sometimes in another, as these appear suited to their temptations and trials. The three witnesses before the king of Babylon rested in his power, and goodness, and sovereignty; “Our God, whom we serve, is able to deliver us.” But faith embraces the whole of His excellencies, as the revealed and transcendent glory of its great object.

2. The object of faith is the Lord “our God.” He says in the ear of His people, “Be not dismayed, for I am thy God”; and hearing His speech, they say, “This God,” who speaketh in His holiness, is “Our God.” Would ye have an example? ye will see one in the eighteenth Psalm: “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.”

3. The object of faith is the Lord our God in Christ. In the faith of sinners this consideration of Him is essentially important. Without a mediator of righteousness, atonement, and reconciliation, we can have no intercourse with Him in believing. “By Christ we believe in God, who raised Him from the dead, that our faith and hope might be in God.” This consideration of the object of faith is not peculiar to the New Testament. Though the revelation of it was comparatively dark, the first believer, and all that followed, had it before them, and saw it truly. God was then, as He is now, in Christ. The witnesses in Babylon saw anal believed in Him as in Christ; and in the furnace had a sensible proof of it.

II. Concerning THE GROUND OF FAITH. The ground on which we stand and build in believing, is the record or testimony of God, revealing Himself to us as the Lord our God in Christ. This record, testimony, or witness, faith believes to be true, receives as good, rests in as sure, and builds on with appropriation, according its address with full assurance of its stability. The truth is, faith can neither stand nor build on any other ground. Unless we have His own testimony before us, we cannot glorify Him in believing. It would be presuming, and not believing, to call Him our God on any other ground. Though the faith of believers doth not fix them always on the same passage, they always build on some passage of the revealed testimony. They never change their ground, but do not always build on the same spot. In the Testimony which is the ground of faith there is an order that ought not to be overlooked, since according to it the exercise of faith is to be regulated. The glorious Object, in the front of the law, says, “I am the Lord thy God”; and in the body of the particular commandment, which turned to His witnesses in the plain of Dura for a testimony, He repeats it, saying, “I the Lord thy God am a jealous God.” Upon hearing this gracious declaration from His throne, faith proceeds, and boldly advances its claim, saying, “This God is our God.” In this very order the witnesses proceed, and add to their faith virtue.

3. Concerning the exercise of faith. In the exercise of faith there is:

(1) The knowledge of its glorious Object, in the revealed grant which He makes of himself in Christ, as the Lord our God. True faith includes true knowledge of its Object, the only living and true God. And these witnesses understood what they affirmed, when they said, “Our God, whom we serve.” They knew their God, understood the grant He had made of Himself to them, and believed that in receiving it they were not setting their seal to an untruth.

(2) In the exercise of faith there is a persuasion that the Divine grant is faithful and true. The persuasion is wrought in the heart by the Spirit of faith, and grounds itself upon the grant in the word of faith.

(3) In the exercise of faith there is a conviction that everyone, to whom it is revealed and known in the word of truth, is warranted and commanded to believe and receive it. This conviction is clear, and, in believing, appears and operates in the mind with all the force and beauty of truth. The terms of the grant are without limitation.

(4) The exercise of faith includes the trust, or rest of the heart in the grant, both as it is faithful and true, and worthy of all acceptation. “The Lord is my God, according to His word.” Doubts disperse, fears flee away, the storm in the conscience calms, and peace and joy spring up in the heart, which pass all understanding. From these discussions, concerning the object, the ground, and the exercise of faith, we infer:

1. That believing God is warrantable and authourised exercise in all extremities. Warrantable, because it is allowed; authorised, because it is commanded.

2. That the gratuitous deed, which is the ground of believing, proceeds upon a ransom found, and an atonement made. Grace reigns in it. The reign of grace, however, is a righteous administration.

3. We infer the immorality of unbelief. By many in the visibles church unbelief is not held to be an immorality. Discipline cannot lay hands upon it, nor are ministers able to do anything but cry against it, It is, notwithstanding, a crying immorality, denying the truth of God in His word, despising the loving kindness of the Saviour of the world, resisting the spirit of holiness, and drowning in destruction and perdition multitudes of precious souls. (A. Shanks.)

Christian Heroism

The service of Christ demands heroism of the truest and highest kind. This world is radically hostile to Christ and His religion, and no disciple, in any age or land, can be, in all things and at all times, true to his Master, in the full sense of the term, and not encounter opposition and obstacles that will demand the very highest type of heroism to meet and overcome. Examples of the sublimest heroism are not wanting in the history of the church. We have such in Noah, in building the Ark; in Abraham, in the sacrifice of Isaac; in Daniel; in the three Hebrew worthies; in Paul, and the other disciples; in the long line of the prophets, martyrs and witnesses to the truth, and in the lives of such missionaries as Brainerd, Martyn, Carey, Judson, Morrison, and Harriet Newell. And in the grand roll of honour, read off in the final day, will be found the names of untold thousands of true heroes, whose deeds were never recognised on earth--men and women, who, in humble life, or in private stations, away from the observation of men, heroically endured and wrought for the Master, and won a crown as bright as any worn by martyr-saint! Never was there greater need of Christian heroism than at the present time.

I. IN THE PULPIT. The tide of change, of insidious and seductive error, of worldliness and spiritual declension, is rising high and beating fearfully against the old foundations of faith, and spirituality, and a godly life. The pulpit of to-day is assailed by more potent and dangerous influences than if we were in the midst of fiery persecution. To stand firm for God and truth, and “the simplicity that is in Christ”--to lift high the banner of righteousness and wage uncompromising war with sin and error in every form--requires the heroism of apostles and martyrs. Would to God our pulpits everywhere, in city and country., responded to the demand.

II. IN ALL THE WALKS OF PRIVATE, CHRISTIAN LIFE. This a day that puts to a severe test the fidelity of the heart to Christ. Oh, there are so many false Christs in the world, false standards of duty, counterfeit experiences, “lying and seducing spirits,” evil examples and declensions, and so much “conformity to the world,” and worship of “mammon,” and lowering of the standard of discipleship, that to meet the full demands of Christ-likenees and Christ’s service calls for more heroism than it would to face the stake! Alas, how little of it, comparatively, do we see!

III. IN THE GREAT MISSIONARY WORK, TO WHICH GOD IS CALLING HIS PEOPLE.

IV. IN THE MART OF BUSINESS. Terrible is the strain here, and how many fail and go down in the awful wreck and rain of character, many of them, too, bearing the name of Christ; and all because they have not true manliness, true courage, to face temptation and disaster--have not heroism sufficient to live up to the principles of righteousness.

V. IN PUBLIC LIFE, IN POLITICS, IN ALL PLACES OF HONOUR AND TRUST. Heroism is here demanded, and heroism of the genuine stamp. Dare to do right, though office be lost, or election fail, or poverty come, or clamour assail. To do right is to win! To do or connive at wrong is to lose, always! (J. M. Sherwood.)

Nor worship the golden image which thou hast set up.

Steadfastness in the Midst of Dangers

At the king’s command, the three Hebrew youths came forth from the fire unscorched. The same scenes--differing simply in the lesser details--have more than once been witnessed upon the earth. The whole world is one wide plain of Darn, in which a golden image is set up. The God of Heaven proclaims His sovereign will. Rival divinities set up their groundless claims. They all have their due proportion of abject worshippers.

1. The man of the world bows down before the golden image. He adores that which seems nearest to himself. Popularity, and power, and place are foremost in his thoughts. He makes an idol of the world. Nothing is “real” in his sight which cannot be coined into money, and which will not aid him in his ambitious plans.

2. The Christian has full scope for the exercise of the determined spirit manifested by the Hebrew youths, in a consistent walk with God. “All that will live Godly in Christ Jesus shall suffer persecution.” If you are what you ought to be, no degree of prudence and reserve will free you altogether from the opposition and malice of an ungodly world. It seems, at first thought, a hard lot; but it has its blessings. (John N. Norton.)