Thus it was that, in the days of the judges, individual faith was manifested and achieved more glorious triumphs than ever were known in the days of Joshua. Thus it was that Elijah's altar on Mount Carmel was surrounded by a halo fully as bright as that which crowned the altar of Solomon.

This is truly encouraging. The poor heart is so apt to sink, and be discouraged, by looking at the failure and unfaithfulness of man, instead of at the infallible faithfulness of G.o.d. "The foundation of G.o.d standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity." (2 Tim. ii. 19.) What can ever touch this enduring truth?

Nothing! And, therefore, nothing can touch the faith which lays hold of it, or the superstructure of practical devotedness which is erected on the foundation of that faith.

And then look at the glorious results of Daniel's devotedness and separation. In the three opening chapters we observe three distinct things, resulting from the position a.s.sumed by Daniel and his companions, in reference to "the king's meat." 1, They were let into the secret of "_the king's dream_." 2, They withstood the seductions of "_the king's image_." And, 3, They were brought unscathed through "_the king's furnace_."

I. "The secret of the Lord is with them that fear Him." This is beautifully exemplified in the case before us. "The magicians, and the astrologers, and the sorcerers, and the Chaldeans," who were breathing the atmosphere of the royal presence, were all in the dark as to the royal dream. "The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter." Very likely; but there was a G.o.d in heaven who knew all about it; and who, moreover, could unfold it to those who had faith enough, and devotedness enough, and self-denial enough, to separate themselves from Babylonish pollutions, though involved in the Babylonish captivity. The mazes, the labyrinths, and the enigmas of human things are all plain to G.o.d; and He can and does make them plain to those who walk with Him, in the sanct.i.ty of His holy presence. G.o.d's Nazarites can see farther into human affairs than the most profound philosophers of this world. And how is this? How can they so readily unravel the world's mysteries? Because they are above the world's mists. They are apart from the world's defilements. They are in the place of separation, the place of dependence, the place of communion. "Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: that they would desire mercies of the G.o.d of heaven, concerning this secret." (Chap. ii. 17, 18.) Here we have their place of strength and intelligence. They had only to look up to heaven, in order to be endowed with a clear understanding as to all the destinies of earth.

How real and simple is all this? "G.o.d is light, and in Him is no darkness at all;" and, hence, if we want light, we can find it only in His presence; and we can only know the power of His presence as we are practically taking the place of separation from all the moral pollutions of earth.

And, observe, a further result of Daniel's holy separation. "Then the king Nebuchadnezzar fell upon his face and worshipped Daniel, and commanded that they should offer an oblation and sweet odors unto him." Here we have earth's proudest and most powerful monarch at the feet of the captive exile. Magnificent fruit of faithfulness! Precious evidence of the truth that G.o.d will always honor the faith that can, in any measure, rise to the height of His thoughts! He will not, He cannot, dishonor the draft which confidence presents at His exhaustless treasury. Daniel, on this memorable occasion, realized, in his own person, as fully as ever it was realized, G.o.d's ancient promise: "And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee.... And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath." (Deut. xxviii. 10, 13.)

a.s.suredly Daniel was, in the above scene, "the head," and Nebuchadnezzar "the tail," as looked at from the divine point of view.

Witness, also, the bearing of this holy Nazarite, in the presence of the impious Belshazzar. (Dan. v. 17-29.) Have we not, here, as magnificent a testimony to the destined pre-eminence of the seed of Abraham, as when Joshua's victorious captains placed their feet on the necks of the kings of Canaan (Joshua x. 24); or, when "all the earth sought to Solomon, to hear his wisdom, which G.o.d had put in his heart?" (1 Kings x. 24.) Unquestionably; and, in a certain sense, it is a more magnificent testimony. It is natural to expect such a scene in the history of Joshua, or of Solomon; but to find the haughty king of Babylon prostrate at the feet of one of his captives, is something far beyond the utmost stretch of nature's expectation.

There it is, however, as a most striking and soul-stirring proof of the power of faith to triumph over all manner of difficulties, and to produce the most extraordinary results. Faith is the same mighty principle, whether it act on the plains of Palestine, on the top of Carmel, by the rivers of Babylon, or amid the ruins of the professing Church. No fetters can bind it, no difficulties deter it, no pressure damp it, no changes affect it. It ever rises to its proper object, and that object is G.o.d Himself, and His eternal revelation. Dispensations may change, ages may run their course, the wheels of time may roll on, and crush beneath their ponderous weight the fondest hopes of the poor human heart; but there stands faith, that immortal, divine, eternal reality, drinking at the fountain of pure truth, and finding all its springs in Him, who is "the way, the truth, and the life."

By this "precious faith" it was that Daniel acted, when he "purposed that he would not defile himself with the king's meat." True, he could no longer ascend to that holy and beautiful house, where his fathers had worshipped. The rude foot of a foreign foe had trodden down the holy city. The fire no longer burned on the altar of the G.o.d of Israel. The golden candlestick no longer enlightened, with its seven lamps, the holy place. But there was faith in Daniel's heart, and that faith carried him beyond every surrounding influence, and enabled him to appropriate, and act in the power of, "all the promises of G.o.d,"

which are "Yea, and Amen in Christ Jesus." Faith is not affected by ruined temples, fallen cities, faded lights, or departed glories. Why not? Because G.o.d is not affected by them. G.o.d is always to be found; and faith is always sure to find Him.

II. But the same faith which enabled those holy men of old to refuse the king's meat, enabled them, also, to despise the king's image. They had separated themselves from defilement, in order that they might enjoy a more intense communion with the true G.o.d; and they could not, therefore, bow down to an image of gold, even though it were ever so high. They knew that G.o.d was not an image. They knew He was a reality.

They could only present worship to Him, for He alone was the true object thereof.

Nor did it make any matter to them that all the world was against them. They had only to live and act for G.o.d. It might seem as if they were setting up to be wiser than their neighbors. It might savor of presumption to stand against the tide of public opinion. Some might feel disposed to ask if truth lay only with them? Were all "the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces," sunk in darkness and error? Could it be possible that so many men of rank, of intelligence, and of learning were in the wrong, and only a few strangers of the captivity in the right?

With such questions our Nazarites had nothing to do. Their path lay right onward. Should they bow down and worship an image, in order to avoid the appearance of condemning other people? a.s.suredly not. And yet how often are those who desire to keep a conscience void of offence in the sight of G.o.d, condemned for setting themselves up and judging others! Doubtless Luther was condemned by many for setting himself up in opposition to the doctors, the cardinals, and the pope.

Should he, in order to avoid such condemnation, have lived and died in error? Who would say so?

"Ah! but," some will reply, "Luther had to deal with palpable error."

So thought Luther; but thousands of learned and eminent men thought otherwise. So also in the case of "Shadrach, Meshach, and Abednego,"

they had to do with positive idolatry; but the whole world differed from them. What then? "We must obey G.o.d rather than man." Let others do as they will; "as for me and my house, we will serve the Lord." If people were to remain in error and continue to do what they, at least, feel to be wrong, in order to avoid the appearance of judging others, where should we be?

Ah! no; my beloved reader, do you seek to pursue the steady, onward, upward path of pure and elevated discipleship. And, whether or not you thereby condemn others, is no concern of yours. "CEASE TO DO EVIL."

This is the first thing for the true disciple to do. When he has yielded obedience to this golden precept, he may expect to "learn to do well." "If thine eye be single, thy whole body shall be full of light." When G.o.d speaks, I am not to turn round to see how my obedience to His voice will affect my neighbors, or to consider what they will think about me. When the voice of the risen and glorified Jesus fell upon the ear of the prostrate Saul of Tarsus, he did not begin to enquire what the chief priests and Pharisees would think of him were he to obey. Surely not. "Immediately," he says, "I conferred not with flesh and blood." (Gal. i. 16.) "Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision." (Acts xxvi. 19.) This is the true spirit and principle of discipleship. "Give glory to G.o.d, before He cause darkness, and your feet stumble upon the dark mountains." Nothing can be more dangerous than to hesitate, when divine light shines upon the path. If you do not act upon the light, when you get it, you will, a.s.suredly, be involved in thick darkness.

Hence, therefore, as another has said, "Never go before your faith, nor lag behind your conscience."

III. But, we have said, if our Nazarites refused to bow before the king's image, they had to encounter the king's rage, and the king's furnace. For all this they were, by the grace of G.o.d, prepared: their Nazariteship was a real thing; they were ready to suffer the loss of all things, and even life itself, in defence of the true worship of the G.o.d of Israel. "They worshipped and served their own G.o.d," not merely beneath the peaceful vine and fig-tree in the land of Canaan, but in the very face of "a burning fiery furnace." They acknowledged Jehovah, not merely in the midst of a congregation of true worshippers, but in the presence of an opposing world. Theirs was a true discipleship in an evil day. They loved the Lord; and, therefore, for His sake, they abstained from the king's luxuries, they withstood the king's rage, and they endured the king's furnace. "O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our G.o.d whom we serve is able to deliver us from the burning fiery furnace; and He will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy G.o.ds, nor worship the golden image which thou hast set up." This was the language of men who knew whose they were, and where they were--of men who had calmly and deliberately counted the cost--of men to whom the Lord was everything, the world nothing. All that the world could offer, together with life itself, was at stake; but what of that?

"They endured as seeing Him who is invisible." Eternal glory lay before them; and they were quite prepared to reach that glory by a fiery pathway. G.o.d can take His servants to heaven by a chariot of fire, or by a furnace of fire, as seems good to Him. Whatever be the mode of going, it is well to get there.

But could not the Lord have preserved His beloved servants from being cast into the furnace? No doubt. This would have been but a very small matter to Him. He did not, however, do so: it was His will that the faith of His servants should be put to the test--should be tried in the furnace--should be pa.s.sed through the most searching crucible, in order that it "might be found to praise and honor and glory." Is it because the refiner sets no value on the wedge of gold, that he puts it into the furnace? No; but because he does. And, as some one has beautifully remarked, "His object is not merely to remove the dross, but to brighten the metal."

It is very evident that had the Lord, by an act of _power_, kept His servants out of the furnace, there would have been less glory to Him and as a consequence, less blessing to them. It was far better to have His presence and sympathy in the furnace, than His power to keep them out of it. What glory to Him in this! And what unspeakable privilege to them! The Lord went down and walked _with_ His Nazarites in the furnace into which their faithfulness had brought them. They had walked with G.o.d in the king's palace; and G.o.d walked with them in the king's furnace. This was the most elevated moment in the entire career of Shadrach, Meshach, and Abednego. How little had the king imagined the lofty position in which he was placing the objects of his rage and fury! Every eye was turned from the great image of gold, to gaze, in astonishment, upon the three captives. What could it mean? "Three men _bound_!" "Four men _loose_!" Could it be real? Was the furnace real?

Alas, "the most mighty men in the king's army" had proved it to be real. And, had Nebuchadnezzar's image been cast into it, it would have proved its reality also. There was no material for the sceptic or the infidel to work upon. It was a real furnace, and a real flame, and the "three men" were "bound in their coats, their hosen, and their hats, and their other garments." All was reality.

But there was a deeper reality: _G.o.d was there_. This changed everything: it "changed the king's word," changed the furnace into a place of high and holy fellowship--changed Nebuchadnezzar's bondmen into G.o.d's freemen.

_G.o.d was there!_--there, in his power, to write contempt upon all man's opposition--there, in His deep and tender sympathy with His tried and faithful servants--there, in His matchless grace, to set the captives free, and to lead the hearts of His Nazarites into that deep fellowship with Himself for which they so ardently thirsted.

And, my beloved reader, is it not worth pa.s.sing through a fiery furnace to enjoy a little more of the presence of Christ, and the sympathy of His loving heart? Are not fetters, with Christ, better than jewels without Him? Is not a furnace where He is better than a palace where He is not? Nature says, "_No!_" Faith says, "_Yes!_"

It is well to bear in mind that this is not the day of Christ's _power_; but it is the day of His _sympathy_. When pa.s.sing through the deep waters of affliction, the heart may, at times, feel disposed to ask, "Why does not the Lord display His power, and deliver me?" The answer is, This is not the day of His power. He could avert that sickness--He could remove that difficulty--He could take off that pressure--He could prevent that catastrophe--He could preserve that beloved and fondly-cherished object from the cold grasp of death. But, instead of putting forth His power to deliver, He allows things to run their course, and pours His own sweet sympathy into the oppressed and riven heart, in such a way as to elicit the acknowledgment that we would not, for worlds, have missed the trial, because of the abundance of the consolation.

Such, my reader, is the manner of our Jesus just now. By and by He will display His power; He will come forth as the Rider on the white horse; He will unsheath His sword; He will make bare His arm; He will avenge His people, and right their wrongs forever. But now His sword is sheathed, His arm covered. This is the time for making known the deep love of His heart, not the power of His arm, nor the sharpness of His sword. Are you satisfied to have it so? Is Christ's sympathy enough for your heart, even amid the keenest sorrow and the most intense affliction? The restless heart, the impatient spirit, the unmortified will, would lead one to long for escape from the trial, the difficulty, or the pressure; but this would never do. It would involve incalculable loss. We must pa.s.s from form to form in the school; but the Master accompanies us, and the light of His countenance, and the tender sympathy of His heart, sustain us under the most severe exercises.

And, then, see what glory redounds to the name of the Lord, when His people are enabled, by His grace, to pa.s.s, triumphantly, through a trial! Read Daniel iii. 26-28, and say where you could find richer or rarer fruits of a faithful discipleship. The king and all his n.o.bles, who, just before, had been wholly engrossed with the bewitching music and the false worship, are now occupied with the amazing fact that the fire, which had slain the mighty men, had taken no effect whatever upon the worshippers of the true G.o.d, save to consume their fetters and let them walk free, in company with the Son of G.o.d. "Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake and said, Shadrach, Meshach, and Abednego, YE SERVANTS OF THE MOST HIGH G.o.d, come forth and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king's counsellors, being gathered together, _saw these men_, upon whose bodies the fire had no power, nor was a hair of their head singed, neither were their coats changed, nor the smell of fire had pa.s.sed on them."

Here, then, was a n.o.ble testimony--such a testimony as would never have been rendered, had the Lord, by a mere act of power, preserved His servants from being cast into the furnace. Nebuchadnezzar was furnished with a striking proof that his furnace was no more to be dreaded than his image was to be worshipped by "the servants of the most high G.o.d." In a word, the enemy was confounded; G.o.d was glorified; and His dear servants brought forth unscathed from "the burning fiery furnace." Precious fruits, these, of a faithful Nazariteship!

And, observe, further, the honor put upon our Nazarites. "Then Nebuchadnezzar spake and said, Blessed be _the G.o.d of Shadrach, Meshach, and Abednego_." Their names are intimately a.s.sociated with the G.o.d of Israel. This was a high honor. They had identified themselves with the true G.o.d when it was a matter of life and death to do so; and, therefore, the true G.o.d identified Himself with them, and led them forth into a large and wealthy place. He set their feet upon a rock, and lifted their heads up above all their enemies round about them. How true it is that "them that honor me I will honor!" And it is equally true that "they that despise me shall be lightly esteemed." (1 Sam. ii. 30.)

My beloved reader, have you found settled, divine peace for your guilty conscience, in the perfected atonement of the Lord Jesus Christ? Have you simply taken G.o.d at His word? Have you set to your seal that G.o.d is true? If so, you are a child of G.o.d; your sins are _all_ forgiven, and you are accepted as righteous in Christ; heaven, with all its untold glories, is before you; you are as sure of being in the glory as Christ Himself, inasmuch as you are united to Him.

Thus, everything is settled for you for time and eternity, according to the very utmost desire of your heart. Your need is met, your guilt removed, your peace established, your t.i.tle sure. You have nought to do for yourself. All is divinely finished.

What remains? Just this: LIVE FOR CHRIST! You are left here for "a little while," to occupy for Him, and wait for His appearing. Oh! seek to be faithful to your blessed Master. Be not discouraged by the fragmentary state of everything around you. Let the case of Daniel and his honored companions encourage your heart to seek after an elevated course here below. It is your privilege to enjoy as much of companionship with the blessed Lord Jesus, as if you were cast amid the palmy days of apostolic testimony.

May the Holy Ghost enable the writer and the reader of these lines to drink into the spirit--walk in the footsteps--manifest the graces--and wait for the coming of the Lord Jesus Christ!

C. H. M.

SIN IN THE FLESH

AND

SIN ON THE CONSCIENCE

It is of the utmost importance that we accurately distinguish between sin _in the flesh_, and sin _on the conscience_. If we confound these two, our souls must necessarily be unhinged, and our worship marred.

An attentive consideration of 1 John i. 8-10. will throw much light upon this subject, the understanding of which is so essential.

There is no one who will be so conscious of indwelling sin, as the man who walks in the light. "If we say that we have _no sin_, we deceive ourselves, and the truth is not in us." In the verse immediately preceding, we read, "the blood of Jesus Christ His Son cleanseth us from _all sin_." Here the distinction between sin _in_ us, and sin _on_ us, is fully brought out and established. To say that there is sin on the believer, in the presence of G.o.d, is to call in question the purging efficacy of the blood of Jesus, and to deny the truth of the divine record. If the blood of Jesus can perfectly purge, then the believer's conscience is perfectly purged. The word of G.o.d thus puts the matter; and we must ever remember that it is from G.o.d Himself we are to learn what the true condition of the believer is, in His sight. We are more disposed to be occupied in telling G.o.d what we are in ourselves, than to allow Him to tell us what we are in Christ. In other words, we are more taken up with our own self-consciousness, than with G.o.d's revelation of Himself. G.o.d speaks to us on the ground of what He is in Himself, and of what He has accomplished in Christ.

Such is the nature and character of His revelation, of which faith takes hold, and thus fills the soul with perfect peace. G.o.d's revelation is one thing; my consciousness is quite another.

But the same word which tells us we have no sin _on_ us, tells us, with equal force and clearness, that we have sin _in_ us. "If we say we have no sin, we deceive ourselves, and the truth is not in us."

Every one who has "truth" in him, will know that he has "_sin_" in him, likewise; for truth reveals everything as it is. What, then, are we to do? It is our privilege so to walk in the power of the new nature (that is, the Holy Ghost), that the "_sin_" which dwells in us may not manifest itself in the form of "_sins_." The Christian's position is one of victory and liberty. He is not only delivered from the guilt of sin, but also from sin as a ruling principle in his life.

"Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

For he that is dead is freed from sin ... let not sin therefore _reign_ in your mortal body, that ye should _obey_ it in the l.u.s.ts thereof.... For sin shall not have dominion over you; for ye are not under the law, but under grace." (Rom. vi. 6-14.) Sin is there in all its native vileness, but the believer is _dead_ to it. How? He died in Christ. By nature he was dead _in_ sin. By grace he is dead _to_ it. What claim can anything or any one have upon a dead man? None whatever. Christ "died unto sin once," and the believer died in Him.

"Now if we be dead with Christ, we believe that we shall also live with Him; knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him. For in that He died, He died unto sin once; but in that He liveth, He liveth unto G.o.d." What is the result of this, in reference to believers? "_Likewise_ reckon ye also yourselves to be _dead indeed unto sin_, but alive unto G.o.d through Jesus Christ our Lord." Such is the believer's unalterable position before G.o.d, so that it is his holy privilege to enjoy freedom from sin as a _ruler_ over him, though it be a _dweller_ in him.

But then, "if any man sin," what is to be done? The inspired apostle furnishes a full and most blessed answer: "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John i. 9.) Confession is the mode in which the conscience is to be kept free. The apostle does not say, "If we pray for pardon, He is gracious and merciful to forgive us." No doubt, it is ever happy for a child to breathe the sense of need into his father's ear--to tell him of feebleness, to confess folly, infirmity, and failure. All this is most true; and, moreover, it is equally true that our Father is most gracious and merciful to meet His children in all their weakness and ignorance; but, while all this is true, the Holy Ghost declares, by the apostle, that "if we _confess_," G.o.d is "_faithful_ and _just_ to forgive." Confession therefore is the divine mode. A Christian, having erred in thought, word, or deed, might pray for pardon for days and months together, and not have any a.s.surance, from 1 John i. 9, that he was forgiven; whereas, the moment he truly confesses his sin before G.o.d, it is a simple matter of faith to know that he is perfectly forgiven, and perfectly cleansed.

There is an immense moral difference between praying for forgiveness, and confessing our sins, whether we look at it in reference to the character of G.o.d, the sacrifice of Christ, or the condition of the soul. It is quite possible that a person's prayer may involve the confession of his sin, whatever it may happen to be, and thus come to the same thing. But then, it is always well to keep close to Scripture, in what we think, and say, and do. It must be evident that when the Holy Ghost speaks of _confession_, He does not mean _praying_. And it is equally evident that He knows there are moral elements in, and practical results flowing out of, confession, which do not belong to prayer. In point of fact, one has often found that a habit of importuning G.o.d for the forgiveness of sins, displayed ignorance as to the way in which G.o.d has revealed Himself in the Person and work of Christ; as to the relation in which the sacrifice of Christ has set the believer; and as to the divine mode of getting the conscience relieved from the burden, and purified from the evil of sin.

G.o.d has been perfectly satisfied, as to all the believer's sins, in the cross of Christ. On that cross a full atonement was presented for every jot and t.i.ttle of sin, in the believer's nature and on his conscience. Hence, therefore, G.o.d does not need any further propitiation. He does not need aught to draw His heart toward the believer. We do not require to supplicate Him to be "faithful and just," when His faithfulness and justice have been so gloriously displayed, vindicated, and answered, in the death of Christ. Our sins can never come into G.o.d's presence, inasmuch as Christ, who bore them all, and put them away, is there instead. But if we sin, conscience will feel it, must feel it; yea, the Holy Ghost will make us feel it.

He cannot allow so much as a single light thought to pa.s.s unjudged.

What then? Has our sin made its way into the presence of G.o.d? Has it found its place in the unsullied light of the inner sanctuary? G.o.d forbid! The "Advocate" is there--"Jesus Christ the righteous"--to maintain, in unbroken integrity, the relationship in which we stand.