musicol sonnda. H nrguoa a defective organ, bec1iuso it ia contrary to the ""Mral testimony of henHhy experience. Therefore, while intellectual doubt may be bla~eleas moral doubt on questions of fundamental duty is a sign of moral depravity. ' II. vVIIEN DUTY IS CLEAR, ACTION SHOULD BE PROMPT. Knowing their duty, the three Jews had no wish to delay the execution of it. 1. There is nothing which tenus to obscure the simple cmvictioo of duty so much BB hesi~tioo in putting it into practfre. Such hesitation affords an opportunity for e. false casuistry; it allows time for queationa to arise which should never be thought of; it reacts on the conscience, and through the feeling of uncertainty in action tempts the mind to uncertainty in thou:2;ht. 2. Every moment of delay in executing the decision of conscience weakens the force of that decision. The impulse of conscience is never so strong as when it is first clearly recognized. A neglected duty seems to e.clmit of indefinite postponement, and thus the vigour of conscience is demoralized and dissipated. 3. When once we know our duty, it is wrong to delay the execution of it, even if we are sure we shall ultimately ptrform it. 'l'ardy obedience ia e. sign of indifference. Earnest fidelity implies prompt action. !IJ. TIIF.RE IS NO NEED TO FEAR THE CONSEQUENCES WHEN WE ARE ON THE PATH OF DUTY, The three Jews were uncertain of the issue of their momentous decision. But the danger and mystery of the future did not daunt them. They had good grounds of assurance. 1. God will deliver his faithful servants from the greatest danger if it is consistent with right and the highest ends of goodness to do so. 2. Though hie faithful servants may suffer for a. time, God will assuredly see that in the end they suffer no real harm (Ps. xxxiv. 19; Matt. xix. 29 ; Rom. viii. 28). 3. At the worst it is better to do right and suffer than to do wrong and be at ease. Righteousness is better than happiness. IV. THERE ARE TIMES WHEN IT IS BEST TO DO OUR DUTY WITHOUT ATTEMPTING TO EXPLAIN OR DEFEND IT. The three Jews thought it useless or needless to enter upon any defence of their conduct. They confessed. their duty without hesitation, but they felt no need to prepare an answer to their enemies' accusation. There are times when a defence of our conduct is useless : 1. Because it would not be understood ; because our motives of conduct may be unintelligible to those in whose power we are. 2. Beoause an adverse decision is clearly decided on, and will not be affected by any con• trary reasons. These two considerations, no doubt, prompted our Lord to silence at his trial (Matt. xxvii. 14). 8. It sometimes injures our cause to defend it. An apology often suggests questions that were not previously thought of. It is often wisest simply to live down calumny by quiet persistence in what we believe to be right. Our first duty is to please God, not men. Ver, 25.-The Divine presence. I. GoD IS WlTll ms PEOPLE IN TIIEm TBIALB. 1. He does not prevent them from falling into distress, but he helps them when in, which is better for the disciplinary ends of trouble. 2. God does not simply send help in trouble. He comes himself. Moses was not satisfied with the promise of the guidance of an angel (Exod. xxxiii, 2). He sought and obtained the assurance that God's ' presence would go with Isr~el (Exod. x.x.xiii. 14). Jesus Christ promises his abiding presence (Matt. xxviii, 20). This is more than the natural universal presence of God. It is a nearness of sympathy, an active intercourse, a special manifestation of his Spirit (John xiv. 23). 3. God's presence in trouble implies his endurance with us by sympathy. He is afflicted in our afflictions (Isa.. !xiii. 9). Jesus bore our griefs (Jsa. liii. 4; Matt. viii. 17). When we take Christ's yoke we are yoked to him, a.nd he bears with us (Matt. xi. 29). II. GoD'B PRESENCE IN TROUBLE 18 AN ASSURANCE OF PRESF.NT SECURITY A:SD ULTIMATE DELIVERANCE. The secret of the safety of the three Jews in the furnace is seen in the fourth presence, like " a Son of God." 1. God's presence secures present safety. Dy his sympathy he helps us to bear trouble. By his spiritual strength in us ho i!1creases our strength. Apply this (1) to the endurance of suffering and (2) to the res1s,:t1lce to temptation (Isa. xliii. 2). 2. God's presence secures ultimate deliver- ance. God does not only help us to bear the trouble. He finds a way of escape so thnt, though we pnss through it, we shall not remain in it. III. GOD'S PRESENCE IN TI\OUBLE 18 AN AMPLE COMPENSATION FOR THE ENDURsl.NCE OF IT, Storms clear the air nnd reveal the distant prospect. Trouble brings the 120 THE BOOK OF DANIEL. [orr. m.1-90.
<'ternal near and unveils the unseen. This nearness of God is the source of our holiest life and deepest gladness. It is worth entering a fiery furnace to meet Christ there. Heaven is the pr81!8nce of God. The furnace of affliction becomes a paradise when he manife11ts his presence in it. , Two PRACTICAL LESSONS. 1. Be fait1ifvl. The three Jews were faithful to God. Therefore God manifested himself to them. God is not present in every furnace of trial. He comes when we are true and trustful. If we are livine; without God in prosperity, "'e cannot expect him to visit us in adversity (Jer. xi. 14). 2. Befearleu. If we are following Christ, we need fear no trouble. 'l'he assurance of the Divine presence should nerve us to meet the hardest trial (Ps. xxiii. 4). Christian courage is a duty which depends on faith in the presence and help of God (John xiv. 1, 18). This faith is the secret of the great difference between the fortitude of the Stoic, which often ended in despair and suicide, and the courage of the Christian, which issues in patient hopeful submission.