Commentary on Daniel, book of Daniel · Chapter 6

Commentary on Daniel · book of Daniel · Chapter 6

Chap. 6. The Text.

IT pleaſed Darius to ſet ouer the kingdome an hundreth and twenty gouernors, which ſhould be ouer the whole kingdome.

2 And ouer theſe three rulers, of whom Daniell was one, that the gouernors myght geue accomptes vntounto them, and the kyng ſhould hauehave no domage.

HEre may we beholde agayne how God alway cared for hys Prophet, and that not ſo much for his owne ſake onelyonly or any priuate reſpect, as for that ſome comfort might come to the miſerable exiles and captiues by hys meanes and diligence. For God purpoſed to reach forth his hand by Daniel. And we may call hym worthely the hand of God, that ſtrēgthned the Iewes: p. 93For it is certayne that the Perſians as they were a barbarous people of their own nature, would hauehave bene no more gentle Lordes vntounto the Iewes, had not God ſet vp his ſeruaunt Daniel as a meane to ſuccour them.

Thys then is to be noted, that Daniel was choſen one of the thrée gouerners by Darius. He had bene now the third vnderunder king Beltſazar, though it were but for a moment: yet thys myght hauehave brought hym into hatred wyth the new kyng, becauſe he had ſuch honour geuen him. But it is very probable that Darius was admoniſhed of thoſe matters which Daniel hath declared before: that is to ſay, that a hand did appeare vponupon the wall, that Daniel did declare the writing, and that he was as an Herald ſent from the heauēs to pronounce the deſtruction of kyng Beltſazar. For vnleſſe thys report had bene brought to Darius, he could neuer hauehave gotten ſuch authority with Darius. For Darius had in hys army very many: and we know that when one is a cōquerour by the ſword, he hath many hungery men about hym, for all men are deſirous of the ſpoyle. Wherefore Darius would neuer hauehave taken vntounto hym thys man beyng a ſtraunger and a captiue, to ſet hym vp in ſuch honour and power, vnleſſe he had knowne hym aſſuredly to be the Prophet of God and hys Heralde in declaring the deſtruction of the Monarchy of Babylon.

And hereby we gather that this was the worke of God, that he ſhould be amongeſt the chiefe gouerners and the third in the kyngdome, whereby he myght be more eaſily knowē vntounto Darius. For if Daniel had bene caſt down by kyng Beltſazar, he had layne vnknowne at home: but whē he ſéeth him in princely apparell, he enquireth who he is. Thē he heareth by what meanes he came to ſo great honor, & ſo knoweth him to be the Prophet of God, & appointeth him to be one of the thrée gouerners. Thus do we ſée Gods prouidēce, wherby he doth not onelyonly preſerue hys ſeruaunt wythout daunger, but alſo prouideth for the wealth of the Church, leſt that y^e Iewes ſhould hauehave bene oppreſſed more and more by this alteration.

3 Now this Daniel was preferred aboue the rulers and gouerners, becauſe the ſpirite was excellent in hym, and the king thought to ſet hym ouer the whole realme.

4 Wherefore the rulers and gouerners ſought an occaſion agaynſt Daniel concerning the kingdome, but they could finde none occaſion nor fault, for he was ſo faythfull that there was no blame nor fault found in hym.

5 Then ſayd theſe men, we ſhall not finde an occaſion agaynſt thys Daniel, except we finde it agaynſt hym concerning the law of hys God.

Now the Prophet ſetteth forth the tentation that dyd ariſe ſodainly, which might hauehave driuen both hymſelfe and the elect people to deſpayre, but that God worketh miraculouſly. For although onelyonly Daniel was caſt into the denne of y^e Lyons, as foloweth: yet vnleſſe he had bene deliuered, the condition of the whole people had bene more greuous and rigorous. For we know how impudently wicked men do rayle againſt miſerable innocentes, when they do ſée any aduerſity towardes them. If Daniel therefore had bene deuoured by the Lyons, all men would hauehave raged againſt y^e Iewes wyth all their power. God therefore did not onelyonly herein exerciſe the fayth and patience of hys ſeruaunt, but alſo he proued the Iewes by the ſame trial, becauſe they did ſée themſelues ready to ſuffer all extremity in the perſon of one man, vnleſſe God had ſodenly holpen them as he did. Firſt of all Daniel ſayth: That he was preferred aboue all others, becauſe a more excellent ſpirite was in hym.

This doth not alwayes come to paſſe, that they which are excellēt in wiſdome or other ſuch giftes, hauehave alſo more authoritie and fauour. For in kinges courtes wee ſée very beaſtes in the chiefe offices. And at this day (to leaue of old hiſtories) as all kinges almoſt are fooliſh and bruttſh: ſo alſo p. 94are they the horſes and aſſes of brute beaſtes. Wherefore the more proude and diſſolute eueryevery man is, the more authoritie hath hee in Princes courtes. But when Daniel ſayth, that he was excellent, he commendeth two benefites of God: the one, that he was endued with more aboundaunce of Gods ſpirite: the other, that Darius did knowledge this, and therefore ſet hym in honour when he did ſée hym to be a man of great vertue & wiſdome. We perceaue then that which the Prophet would here teach, that he was endued from heauen with wiſdome and other giftes: and alſo that king Darius iudged a right in weighing hys wyſdome and other vertues, and therefore ſet him in honour. Becauſe then a more aboundaunt ſpirite was in hym, therfore did he excell all others. Yea the king minded to ſet hym aboue all his kyngdome, euen aboue thoſe thrée gouerners.

Now, although this was a ſingular priuiledge which God did thē vouchſafe to beſtow vpō his people & his Prophet: yet hauehave we great cauſe at thys day to lament, that kynges do ſo proudly contemne the giftes of God in all the beſt men which might be moſt profitable rulers of the people, and in the meane ſeaſon ſet ſo much by blockeheades, like themſelues, and mē that are geuen to couetouſnes and extortion, yea moſt cruell and diſſolute in all wickednes. Seyng then we ſée that there is no wiſdome or diſcretion in kynges to diſcerne who are worthy of rule and authority, we may worthely bewayle the ſtate of the world: for thys is vntounto vsus a manifeſt ſpectacle of the vengeaunce of God, when kinges are ſo deſtitute of wiſdome. But king Darius alone ſhalbe ſufficient at the great day to condemne them: who had ſo great a iudgement, that he doubted not to ſet ouer all hys officers, a man that was a ſtraunger and a captiue. This was therefore a right princelike and heroicall vertue, that Darius preferred one captiue before all his familiars. But now kynges regard nothing els but to ſet in authority their baudes, their ieſters, & their flatterers. So in the meane tyme they ſet none vp but euill men, of no valewe, and whom God hath marked wyth ſome note of ignominy: who though they be vnworthy to be counted in y^e number of men, yet are they kynges of kinges: for kynges are at thys day for the moſt part but ſeruauntes. And this commeth vponupon them for their ſlouthfull negligence, which refuſe and caſt away from them all cares, and will take no paynes. Therefore are they compelled to commit the gouernment vntounto others, retayning onelyonly the title to themſelues. Theſe things (as I hauehave ſayd) are certayne tokens of Gods wrath: becauſe the world is vnworthy that God ſhould ſtretch forth hys hand to gouerne it.

Now, as concernyng the enuie of the nobles, we ſée that this vice hath reigned in all ages, that they deſpiſe vertue which do ambitiouſly aſpire to honour. For ſeyng they are giltie in their owne conſciences, they can not but hate the vertue of others. Yet this may be though nothyng ſtraūge, that the Perſians which had ſuſteined great labours and vndertaken great daungers, could not ſuffer a baſe and an vnknowen man, not onelyonly to be made a companiō vntounto them, but alſo to be ſet ouer thē as a ſuperiour. Their enuy therfore ſéemed to hauehave ſome grounde, or at the leaſt ſome colour. But this is a thyng moſt worthy to be condemned, that any man ſhould ſo be addicted to his own commoditie, that he ſhould not regard the common profite. For who ſo euer deſireth authoritie and doth therein regarde his owne profite onelyonly, and not the commō commoditie of the people, he muſt nedes be couetous, a briber, cruel & vnfaithful & do nothyng leſſe then his office. Seyng then that the nobles of the kyngdome enuie Daniel, they bewray their wickednes therby, that they hauehave no regard of the commō wealth, but that they couet to ſcrape & to catch all thinges to thē ſelues.

Now in this example we may ſée what commeth of enuy. And this is diligently to bee noted, becauſe there is nothyng more eaſie then to fall from one vice to an other. He that enuieth an other can bee reſtreined by no equitie, but that he will try all meanes poſſible how he may ouerthrow his aduerſary. Theſe nobles do ſtomake the matter, that Daniel ſhould be preferred before them. Now if p. 95they went no further, yet that fault (as I hauehave ſayd) were a ſigne of a wicked nature. Howbeit they do burſt forth further, for they ſéeke ſome quarell or ſome crime in Daniel. We may ſée therfore how enuy doth ſtyrre thē vp to ſearch ſome crime. So are all enuious men, as it were in continuall watch and warde, to catch them in a ſnare whoſe proſperitie they do enuy, and to ouerthrow them by any meanes. This is one point. But when they finde no crime, then tread they all equity vnderunder foote, and without all ſhame and humanitie, no leſſe cruelly then traiterouſly they giuegive thē ſelues wholly to deſtroy their aduerſary. Daniel vttereth this of thoſe that enuyed him.

He ſayth firſt, That they ſought an occaſion and founde none. Then he ſheweth the occaſion which they tooke of no iuſt groūde but traiterouſly. For there is no doubt but that they did know Daniel to bee an holy man and approued of God. Wherfore when they lay ſnares for this holy Prophet, they fight agaynſt God, as it were of ſet purpoſe: but they are blinded with that wicked affection of enuy. And whence commeth enuy, but of ambition? So do we ſée ambition to be a moſt wicked poyſon, wherof ſpringeth enuy, and of this doth falſhode and cruelty grow vp. But Daniel doth admoniſh vsus by hys example, that we muſt labour to lyue vprightly, that the occaſion which the enuious and the wicked do ſéeke for, may be takē away. Wherfore there can be no better defenſe agaynſt the enuious and the ſclaunderers, then to behaue our ſelues vprightly and innocently. For how ſoeuer they lay ſnares agaynſt vsus, they ſhall not preuaile: for our innocency ſhall be like a ſhield to repulſe all their malice.

Yet do we ſée by y^e way that Daniel did not eſcape cleare: for a quarell was ſought agaynſt hym in an other matter, euen in the worſhyp of God. But here muſt we learne alſo, that holynes and the care therof, ought to be more eſtemed of vsus then our owne lyues. Daniel was faithfull and vpright in his gouernment, he did execute his office ſo that he ſtopped the mouthes of hys enemyes and euilwyllers. Wherfore vpright dealyng (as I hauehave ſayd) is y^e beſt ſhield.

Agayne, Daniel was in daunger becauſe he would not forſake the pure worſhyp of God and his profeſſion. Therfore muſt wee ſuffer daungers boldly and conſtantly when the queſtion ſhalbe touchyng the worſhyp of God. For this tranſitory lyfe ought not to be more deare vntounto vsus, then the moſt holy and precious thyng of all that is to ſay, that God may hauehave his due honour. We ſée then that we are taught to deale vprightly of the one part, becauſe we can not bée more ſafe by any meanes then by a ſafe conſcience, as Peter 1. Pet. 3.161 Pet 3:16doth exhorte vsus by the ſame reaſon in his firſt Epiſtle. But what ſoeuer we feare, and what ende ſoeuer may folow, although an hundreth deathes be offered vsus, yet may we in no wiſe fayle from the pure worſhyp of God. For Daniel doubted not to enter into death and to go downe into the denne of Lyons, that hée might declare that he worſhypped the GOD of Iſrael. Now that the nobles do fall to that barbarous and cruell counſaile, that is, that they might oppreſſe Daniel by the pretence of Religion, hereby we gather how blinde the rage is whē ambition and enuy do poſſeſſe mens mindes: for they do nothyng feare at all to fight manifeſtly agaynſt God. For they do not aſſayle Daniel as a man, but they breake forth moſt wickedly and outragiouſly agaynſt God, when they would extinguiſh the worſhip of God to ſatiſfie their luſt. Wherefore I ſay that we are admoniſhed by this example, how carefully wee ought to fly ambition and to take héede of it, and alſo of enuy which ſpryngeth thereof. What crime they committed agaynſt the law of God, it foloweth.

6 Therfore the rulers & theſe gouernours went together to the kyng and ſayd thus vntounto hym: kyng Darius, liue for euer.

7 All y^e rulers of thy kingdome, the officers and gouernours, the counſellers and dukes hauehave conſulted together to make a decree for the king, and p. 96to eſtabliſhe a ſtatute, that who ſoeuer ſhall aſke a petition of any God or mā for thirty dayes ſaue of thee O kyng, hee ſhalbe caſt into the denne of Lyons.

The rulers of the kyngdome went about by this policie to ouerthrow y^e holy Prophet of God, that either he beyng caſt into the denne of Lyons ſhould periſh, or els that hée ſhould forſake the outward profeſſion of the worſhyp of God. But they thought that he was more conſtant and of greater courage, then that hee would redeme his lyfe with ſuch wickednes. Therfore they thought that they were ſure that he ſhould dye. They thinke thē ſelues very ſubtill, but God ſetteth him ſelfe agaynſt thē and helpeth hys ſeruant, as we ſhall ſée. Yet this was a deteſtable malice, that they go about to deſtroy Daniel vnderunder this pretēce. For though they did not worſhyp the God of Iſrael, yet did they know that the minde of the Prophet was right and good: and alſo they had proued by experience the power of that GOD which was vnknowne vntounto them. They dyd not cōdemne Daniel therefore in that conſcience, neither yet were they able to finde fault with that Religiō which he vſed. Wherfore I ſay that they were ſo caryed by the hatred of the perſon vntounto this cruelty, that they ſet them ſelues againſt God. For they could not be ignoraunt of this, that God muſt be worſhypped. They them ſelues worſhypped vnknowne Gods, and they durſt not condemne the worſhip of the God of Iſrael. We ſée therefore how the deuill bewitcheth them that they durſt lay this crime agaynſt the holy Prophet.

Howbeit, it is vnknowen what occaſion they abuſed to this their wicked purpoſe. Some ſuppoſe that this was done becauſe Darius could not well beare the glory of hys ſonne in law. For where he was old, and the other was of a floriſhyng age, he thought hym ſelfe contemned. Some thinke therefore that Darius him ſelfe was pricked with ſome ſecrete enuy, and that his nobles had therby an entry to deceaue this miſerable old man ouer light of belief, and ſo blynde his eyes. But this coniecture doth not ſeme vntounto me of any great weight: neither yet do I much trauaile about this matter. For it may be that they would gratifie their kyng in y^e begynnyng of this new kingdome, and therfore that they would decrée ſome new and ſtraunge thyng: the which thyng we do ſée often tymes to be done by ſuch as do flatter kynges and princes. Wherefore this old man might be deceiued herein now when his Monarchy was ſo lately encreaſed. He ruled onelyonly ouer the Medes before: now came the Chaldees, the Aſsiriās, and many other nations vnderunder his Empire. Such an encreaſe of dominion might make him dronken with vaine glory: and the nobles thought that they had a plauſible matter in hand to decrée diuine honours vntounto their kyng. Me thinke this one cauſe may ſuffice. Wherfore I am not to much carefull to ſearch any further: for I do take that which offereth it ſelfe and is moſt probable.

We ſayd before that the nobles which layd ſnares for Daniel, were ſtricken with a maruelous ragyng madnes, when they durſt publiſh this decrée vntounto the kyng, which Daniel reciteth. For that was an intolerable ſacrilege, that the kyng ſpoyled all the Gods of their honour: yet dyd he ſigne and ſubſcribe the decrée, as foloweth, to the intent that he might hereby try the obediēce of his people, whom he lately brought into ſubiection by the helpe of his ſonne in law. For there is no doubt but that he ment to hold vnderunder the Chaldees, who had bene Lordes vntill this preſēt time. For we know how that pride of hart is engendred by power & authoritie. When as the Chaldees therfore did reigne before this tyme ſo farre and ſo wyde, it was hard to bryng them downe and to make them ready to all obedience: eſpecially when they dyd ſée them ſelues to be their ſeruauntes, whoſe equals they were before. For we know that they had often tymes encountered in battaile with the Medes. Although therfore they were now ouercome by the ſword, yet were not their hartes conquered. Therfore would Darius proue their obedience. This ſemeth to be the cauſe. p. 97For hée doth not of ſet purpoſe prouoke the wrath of the Gods agaynſt hym ſelfe, but whiles he regarded men, he forgate God & ſet hym ſelfe in the place of the Gods, as though he had authoritie to plucke downe the power of the heauēs to him ſelfe. This was an horrible ſacrilege, as I hauehave ſayd. But if any man could try the hartes of kynges, ſcarſely the hundreth man of thē could be found which doth not after y^e ſame ſort deſpiſe all diuine power. For although they cōfeſſe them ſelues to reigne by the grace of God, yet will they be worſhipped in Gods ſtead. And heare we ſée how eaſily flatterers can perſuade princes any thyng that may ſeme to ſet out their honors and maieſties.

The Prayer.

GRaunt almighty God, that as thou haſt gouerned thy ſeruaunt Daniel when honours were offered aboundantly, and when he was ſet vp in moſt high dignity, that he yet alwayes continued in integrity and lyued innocently, where all liberty was geuen vntounto all euill: graund we beſeech thee, that we may learne to reteyne our ſelues in that meane ſtate whereunto thou doeſt reſtrayne vsus: and that we being contēt with our pouerty, may the rather endeuour our ſelues to behaue our ſelues innocently, both towardes thee and towardes men with whom we hauehave to do, that ſo thy name may be glorified in vsus, and we beyng defended by thy protection, may go forward agaynſt the malice of men: and howſoeuer Sathan do aſſaulte vsus, and the wicked lay ſnares and like raging beaſtes riſe vp agaynſt vsus, that yet we may remaine ſafe vnderunder thy defence: yea and though we ſhould ſuffer an hundreth deathes, that we may learne to lyue and to die vntounto thee, that thy name may be glorified in vsus through Ieſus Chriſt our Lord Amen.

8 Now O king, confirme the decree and ſeale the writing that it be not chaunged, according to the law of the Medes and Perſians, which altereth not.

9 Wherefore kyng Darius ſealed the writing and the decree.

Hereby (as I hauehave ſayd) it is moſt manifeſt how prone the myndes of Princes are to be deluded, when they thinke that their authority ſhould be encreaſed and their honour augmented. For the king doth make no long diſputation wyth his noble men, but ſigneth the decrée: becauſe he ſuppoſeth that this ſhalbe profitable for hym and his ſucceſſors, if he might hauehave the Chaldees ſo obedient vntounto hym that they would be ready rather to deny all their Gods, then to refuſe any thing that he commaundeth.

Which ſhall not be chaunged, ſay they: that is to ſay, let the decrée be immoueable, after the manner of the Medes and the Perſians, which altereth not. In that he ioyneth the Medes wyth the Perſians, hereby it appeareth (as we hauehave ſayd) that Cyrus and Darius did raigne ioyntly together. For whereas the greater dignity and honour was graunted vntounto Darius as long as he liued, yet the power remained with Cyrus, and without doubt, his children were the heyres of both thoſe kingdomes, and of the Monarchy of the Eaſt, vntill they beganne to fall out betwixt themſelues. And whereas they do alledge that the law of the Medes and the Perſians is immutable, this doubtles is commendable in the lawes, that their authority ſhould be inuiolable: and alſo that they ſhould hauehave their force and obtayne their effect, for the which they were made. For where the lawes are euer chaunged and altered, many men muſt néedes be iniuried: for no priuate mans right can be ſtable and ſure but where the law is continually one. Agayne, where it is permitted to make lawes & to take away lawes, there in the ſtead of equity ſuccéedeth tyranny: luſt for law. For they which hauehave p. 98this authority, beyng corrupt by money wyll now pronoūce one law now an other. So ſhall there be no equity where there is ſuch liberty to alter lawes at will. Howbeit thys muſt of neceſſity be warely cōſidered: firſt that kinges make no law nor proclamation without great aduiſe and long deliberation: ſecondly they muſt take héede vntounto them ſelues, that they be not circumuented and deceaued by craft and cunning fetches, as it cōmeth many tymes to paſſe. Wherefore conſtancy is commendable and prayſe worthy in kings and Princes, ſo that wiſdome and iuſtice do go before. But ſtraight way we ſhall ſée how fooliſhly kynges would hauehave the name of conſtancy and by their pride peruert all equity.

10 Now when Daniel vnderſtoode that he had ſealed the writing, he went into hys houſe, and hys window beyng open in his chamber toward Ieruſalem, he kneled vponupon his knees three times a day and prayed and prayſed God as he did before tyme.

Now Daniel declareth that he was endued with the ſtrength of the ſpirit of God that he might offer hys life vntounto God as a ſacrifice: becauſe he knew that there was no hope of pardon left hym if he had bene found to hauehave violated the kinges cōmaundement. He knew alſo that the king hymſelfe ſhould not be frée, although he would pardon him, euen as it came to paſſe afterward. Seing then that death was before the Prophetes eyes, he had rather go vntounto it willingly, then ceaſe from his duty in religion. We muſt note that here is nothing ſpoken of the inward worſhipping of God, but of the outward profeſſion. If Daniel had bene forbidden to pray, this fortitude might ſéeme to be neceſſary wherewith he was endued: but now many may thinke that he was in ieoperdy without any great cauſe, whē he dyd ſet himſelf forth to death, whereas he was onelyonly reſtrayned frō the outward profeſſion.

But becauſe Daniel doth not here declare his owne vertue, but the ſpirit ſpeaketh by his mouth, we muſt marke that this boldnes of minde pleaſed God in the holy Prophet: and his deliuerance doth declare how greatly his Godly fact was allowed, in that he had rather to renoūce his owne life then to chaunge any thing of his vſuall cuſtome in ſeruing of God. We do know that this is the chiefe ſacrifice which God requireth, euen to pray vntounto God. For we do teſtify thereby, that he is the author and geuer of all good thinges vntounto vsus: and agayne we do geue a teſtimony of our fayth whiles we flie vntounto hym, and caſt all our cares into hys boſome, and do offer vntounto hym our requeſtes and deſires. Seing therefore that prayer hath the chiefe office in the worſhip and ſeruice of God, doubtles it was of no ſmall importance, that y^e king forbad y^t any man ſhould pray vntounto God: for this was a manifeſt & ouer groſſe deniall of religion. And hereby do we gather agayne how blinde the pride of thys kyng was, whiles he could ſubſcribe vntounto their wicked and filthy decrée: againe how greatly the nobles raged, who that they might deſtroy Daniel, went about as much as in them lay, to deſtroy all religion and to plucke downe God from heauen. For what remayneth, when men thinke that they can want the helpe of God, and ſo hauehave no care of God at all? We know that vnleſſe God do ſtrengthen vsus eueryevery moment wyth hys power, we are eaſily brought to nought. When the king then did forbid all manner of prayer for a whole monethmonth, this was (as I hauehave ſayd) to require of eueryevery man to deny God. Therefore Daniel could not obey the decrée without great iniury vntounto God and falling from religion, becauſe this prayer is the chiefe ſacrifice that God requireth. Wherefore it is no meruaile though Daniel did boldly ſtand againſt thys curſed decrée. And concerning hys profeſſion, it was neceſſary that he ſhould teſtify before mē, that he did ſtand ſtedfaſtly in the worſhip of God. For if he had chaunged any thing of hys vſuall order, it had bene after a p. 99ſort a deniall of his religion. He had not publikely pronounced that he contemned God for Darius pleaſure: but the very chaunge had bene a ſigne of a traiterous defection and faythles falling from God. But we know that God doth not onelyonly require the fayth of the hart and the inward affection, but alſo the teſtimony and profeſſion of our religion. Wherfore it was his duty, vnleſſe he would hauehave bene a ſhamefull apoſtata, to continue in that holy cuſtome which he had vſed. For he was wont to pray vntounto God with his windowes open. Therefore kept he his order leſt any man ſhould obiect againſt hym that he had caſt away the worſhip of God for a time to gratify an earthly king.

And would to God that this doctrine were now grauen ſo in the hartes of all men, as were conuenient. But this example of the Prophet is derided of many, not opēly I graūt, but ſo that it may eaſily appeare that the Prophet ſéemeth vntounto them ouer ſimple and raſh, which offered himſelfe to daunger in vayne & without neceſſity. For they do ſo ſeparate fayth from the profeſſion thereof, that they thinke they can remayne vpright, although it be hidden and buried, and although they fal from the pure and ſincere cōfeſſion of their faith an hundreth tymes for the auoiding of perſecution. Let vsus conſider therefore that we ought not onelyonly to offer vntounto God the ſacrifice of prayer in our hartes: but alſo that an outward and frée profeſſion is required, that it may appeare at the leaſt that we are the true worſhippers of God. Yet do I not ſay y^t we ought to publiſh eueryevery where whatſoeuer we thinke, ſo that we ſhould ſtraightwayes be caryed vntounto death by the enemies of God and of the Goſpell. But I ſay that theſe twayne are ioyned together, fayth and the profeſſion of fayth, ſo that they can in no wiſe be ſeparate.

Now, the profeſſion is after two ſortes. For eyther we do teſtify playnely and openly that which is in our mynde: or els ſo farre as is neceſſary, we kéepe vsus in the worſhip of God, and geue no ſigne of wicked & faithles diſſimulation, as though we ſhould caſt away the care of religion. As concerning the firſt, it is not neceſſary alwayes and at al times to profeſſe our fayth: but the ſecond muſt alway be obſerued. For it ſhall neuer be lawfull for vsus to diſſemble or to fayne any apoſtaſy or falling from religion.

Wherfore Daniel although he did not call together the Chaldees with ſound of trumpet ſo oft as hée would pray, but made his prayers and ſupplications in the chamber as he was wont: yet did he not diſſemble as though he had forgotten his religion, when he ſéeth that his faith is tryed and that he is proued whether he will remaine cōſtantly therin or no. For he playnely expreſſeth, that he came home after that he dyd know that the decrée was ſigned. Doubtles if he had bene called vntounto that conſultation, he would not there hauehave holden his peace. But the reſidue of the nobles dyd craftely ſhut hym forth that he could not be at it: and they thought that the remedy ſhould be to late or none at all, like as he hym ſelfe dyd thinke that he ſhould dye. Wherfore if he had bene called to the coūſell by the kyng, he would there hauehave done his duty and would boldly hauehave treated vppon it. But becauſe the decrée was now ſigned, and he could not admoniſh the kyng, he went into his houſe. This is to be noted that we may know that the kynges counſellers can not be excuſed by any meanes, which of purpoſe abſent them ſelues from conſultations when they ſée that they can not ſpeake their mindes without ſome daunger, and thinke that they hauehave done enough towardes God, ſo that they gyue no voyce but kéepe ſilence. Howbeit this faynt ſtomake can not be excuſed by any meanes. And Daniels example aſſuredly can not ſerue thē: becauſe (as we hauehave ſayd) he was ſhut out by the craft and malice of the nobles, that he could not come in place to admoniſh the kyng in tyme as he was wont.

Now he ſayth, that the wyndowes were open toward Ieruſalem. And it may be demaunded whether it were neceſſary for Daniel to open the windowes? for ſome man may obiect that he did this of ſome groſſe opinion. For if God do fill the heauen and the earth, what neded he to open the wyndowes p. 100towards Ieruſalem? But there is no doubt but that the prophet dyd thus ſtyrre vp him ſelfe to more feruent prayer by this helpe and meanes. He prayed then for the deliueraunce of the people: and when he looked towardes Ieruſalem, that ſight was as a ſpurre wherby his mynde might be the more inflamed. The Prophet dyd not then open the wyndowes in reſpect of God, as though he ſhould more eaſily be heard if there were an opē way through the ayre betwixt his houſe and Iudea, but he rather regarded hym ſelfe and dyd helpe his owne infirmitie. Now if the holy Prophet dyd ſtand nede of this ayde who was ſo diligent in prayer, we muſt conſider that our ſlouthfull infirmitie ſtandeth nede of many moe helpes at this day. Let vsus learne therfore when we do féele our ſelues to be ouer ſlouthfull & colde vntounto prayer, that we muſt gather all helpes and aydes which may wayken our diligence and may redreſſe our ſlouth which we do féele in our ſelues. This then was the purpoſe of the Prophet when he opened his windowes towardes Ieruſalem.

Agayne, by this ſigne he would ſignifie to him ſelfe and to his familie, that be doth continue in the fayth and hope of the redemption promiſed. When he prayed vntounto God, he had Ieruſalem as it were in hys ſight, not that his eyes could ſée ſo farre: but he turned his eyes towardes Ieruſalē at that tyme, as though he ſhould ſay that he was a ſtraunger among the Chaldees, although he was both rich and in great honor there and of great power. Thus would he hauehave it knowne to all men, that he dyd reſt vponupon the heritage promiſed, although for a tyme he was baniſhed from thence. This was the ſecond cauſe why he opened the wyndowes.

He ſayd alſo, that he prayed three tymes a day. And this is to be marked: for vnleſſe eueryevery one of vsus appoint our ſelues certaine houres for prayer, we ſhal eaſily forget to pray. Wherfore Daniel, although he was diligent in pouryng forth his prayers, yet dyd he appoynt hym ſelfe this ſolemne order, that he dyd fal downe before God thriſe eueryevery day.☜ Like as when we riſe in the mornyng, vnleſſe we begyn with prayer vntounto God, it is a brutiſh dulnes: ſo alſo when we go to bed, when we take our repaſt, and ſo at other houres, as eueryevery man findeth it moſt cōuenient for him ſelfe: for herein God geueth vsus libertie: howbeit eueryevery man muſt féele his infirmitie that he may ſéeke for remedy. For this cauſe then dyd Daniel pray thriſe a day.

Here is added alſo a ſigne of his feruent prayer when it is ſayd: That he fell downe vponupon his knees: not that knéelyng is a neceſſary poynt of it ſelfe in prayer: but becauſe we hauehave nede of ſpurres and prickes (as we hauehave ſayd) knéelyng doth much profite. For firſt of all we are admoniſhed that we can not ſtand before God but with humilitie and reuerence: agayne, hereby our mindes are better prepared to earneſt prayer, and ſo this ſigne of worſhyppyng is acceptable vntounto God. Wherfore it is not in vayne that Daniel ſayth: that he dyd fall vppon his knees as oft as hee would pray vntounto God.

Now, where he ſayth: that hee prayed, and confeſſed or prayſed God, this is diligently to be noted, becauſe many do murmure agaynſt God in their prayers. For although they pray for this or that earneſtly, yet are they caried with ſuch immoderate vehemency, that they murmure agaynſt God as I hauehave ſaid) in their prayers, vnleſſe God ſtraight wayes graunt their requeſtes. This is the cauſe why Daniel ioyneth prayſes or thankeſgeuyng with prayer, euen as Paul alſo doth exhort vsus to both twaine:Phil. 14.6 Let your prayers (ſayth he) be knowen vntounto God with thankesgeuyng. As though he ſhould ſay, that we cā not make prayers and petitions before God aright, vnleſſe we bleſſe his holy name, although he do not geue vsus ſtraight wayes our requeſtes. And the circumſtance is to be noted in Daniel. He had bene an exile a long tyme, and had bene toſſed with many and greuous ſtormes: yet doth he celebrate the prayſes of God. Which of vsus can be ſo armed with pacience that he will prayſe God if he be vexed with great griefes and troubles but thrée or foure yeares? Yea ſcarce one day paſſeth ouer wherin our deſires do not ſo p. 101boyle y^t ſome murmuring breaketh forth agaynſt God. Seyng Daniel then could perſeuere in prayſing God whereas he was yet oppreſſed with ſo many griefes, ſorowes, & diſtreſſes: this was a notable ſigne of inuincible patience. And without doubt hee ſignifieth a continuall action where he putteth that pronowne demonſtratiue [dena] which is referred to hys ordinary vſage, as hee dyd before of old tyme. When he noteth the tyme, he noteth (as I hauehave ſayd) a continuance, ſo that he vſed not to pray once or twiſe, but continually eueryevery day he exerciſed him ſelf in this godly exerciſe.

11 Then theſe men aſſembled and found Daniel praying and making ſupplication vntounto his God.

Here do the nobles of Darius bewray their craft, whiles they do watch Daniel and that with mutuall cōſpiracy. For they had none other cauſe that moued them to make that decrée, but to draw Daniel vntounto death. Therfore they aſſemble them ſelues together and finde Daniel praying and makyng ſupplication before his God. If Daniel had prayed priuely, he had not bene in daunger of thoſe traynes: but he dyd not doubt to offer hym ſelfe vntounto death: for hee knew to what ende the decrée was made, and he knew that the nobles would come. We ſée therfore how he went willyngly to death, and that for none other cauſe but that he might reteine the true worſhyp of God euen in outward profeſſion. Let them go now which will cloke their treaſon, whyles they pretend that men may not raſhly caſt them ſelues into daunger: and that, ſeyng wicked men lye in wayte for them on eueryevery ſide, they are ware therfore that they do not vnaduiſedly caſt their lyues away. For Daniel by their reaſon were to be blamed of to much ſimplicitie and fooliſhnes, becauſe he went into knowne daunger wittingly and willingly. Howbeit (as we hauehave ſayd) he could not hauehave eſcaped this daunger but he ſhould after a ſort hauehave fallen from God. For ſtraight way they would hauehave caſt him in the téeth: Wherfore doeſt thou leaue of from thy wōted maner? why ſhutteſt thou the wyndowes? why dareſt thou not boldly pray to thy GOD? It appeareth euidently that thou doeſt more eſteme the kyng then the reuerence and feare of God. Therfore Daniel becauſe the honour of God ſhould ſo hauehave bene diminiſhed, offereth him ſelfe as a ſacrifice vntounto death willingly, as we hauehave ſayd.

We are taught alſo by this exāple, that there be traynes prepared for the children of God continually, how circumſpectly and modeſtly ſoeuer they behaue and order them ſelues. But they muſt behaue them ſelues ſo wiſely, that in the meane ſeaſon they be not ouer crafty or to much carefull: that is, that they do not ſo much prouide for their ſecuritie, that in the meane ſeaſon they forget what God requireth, and how precious his owne name is to him, and how neceſſary the confeſſion of fayth is in place and time.

12 So they came and ſpake vntounto the kyng concerning the kinges decree: Haſt thou not ſealed the decree that eueryevery man that ſhal make requeſt to any God or man within thirty dayes, ſaue to thee, O king, ſhalbe caſt into the denne of Lyōs? The king aunſwered and ſayd: the thing is true accordyng to the law of the Medes and Perſiās that altereth not.

Now the nobles of Darius do come as conquerous vntounto the kyng: but they come vntounto him craftely. For they do not ſtraight way make mention of Daniel, who the knew was beloued of the king: but they begin to repete agayne that which they had ſpoken, that the decrée can not be chaunged becauſe the law of the Medes and Perſians is inuiolable and can not be altered. Wherfore they ratifie this decrée agayne as much as in thē lyeth, that the kyng ſhould not afterward be at libertie to chaūge it, or be bold to call backe that which p. 102he had cōmaunded. Wherfore this craft is to be noted, how cunningly they compaſſe the kyng, and ſnare him that he ſhould hauehave no libertie to call backe his word. They come therfore and treate of the kinges decrée. They ſpeake neuer a word of Daniel, but begin to talke of the kings decrée, that they may hauehave yet more ſure hold of the kyng. It foloweth: That the king aunſwered: the thyng is true.

Here do we ſée, how much kynges ſet by the prayſe of conſtancy: but they do not diſcerne betwixt conſtancy and obſtinacy. For kinges ought ſo to ſtand to their decrées, that yet they ſhould not be aſhamed to retract and call backe that thyng which they hauehave vnaduiſedly publiſhed. If any thing therefore do eſcape them without aduiſement, wiſedome and iuſtice doth require this, that they ſhould correct their errour. But when as all regarde of iuſtice ſet apart, they will hauehave all things to remaine inuiolable whatſoeuer they hauehave vnwiſely decréed, this is extreme fooliſhnes, and they ought not in ſuch caſe to pretend conſtancy, for it is a proud obſtinacy, as we hauehave ſayd.

¶ The Prayer.

GRaunt almighty God, ſeing thou haſt purchaſed vsus by the precious bloud of thine owne ſonne that we ſhould not be in our owne power, but that we ſhould be geuen wholy vntounto thy faythfull ſeruice: that we may ſtudy and endeuour our ſelues to conſecrate our ſelues wholy vntounto thee, and to offer our ſelues in body and ſoule ſo vntounto thy ſeruice, that we may be ready rather to ſuffer an hundreth deathes thē to fayle from the true and pure worſhip of thy maieſty: and eſpecially that we may ſo exerciſe our ſelues in prayer, that we may flye vntounto thee eueryevery moment, and yelde vp our ſelues vntounto thy fatherly care, that thou mayſt gouerne vsus by thy ſpirite, defend vsus and ſtrengthen vsus vntounto the end, whiles that we be gathered into that heauenly kyngdome which thy onelyonly begotten ſonne hath purchaſed wyth hys bloud. Amen.

We beganne to declare the falſe accuſation of Daniel wherewith he was accuſed vntounto king Darius. The nobles of the kingdome (as I hauehave ſayd) came craftely vntounto y^e king. For if they had begonne wih Daniel, the king might hauehave broken of their communication: but they ſpeake of y^e kinges decrées: they declare what daunger may come vnleſſe all the kinges proceedinges be obeyed: and by this ſubtilty we perceaue that they obtayned their purpoſe. For the king confirmeth that which they had ſpokē: to wit, that it was not lawfull to diſanull any thing which was publiſhed in the kinges name. For kinges flatter themſelues in their dignity, and whatſoeuer pleaſeth them, they will hauehave it to be coūted for an heauenly oracle. That decree was wicked and deteſtable wherein Darius did forbid any thing to be aſked of God: yet will hee hauehave this to remayne ſtable leſt his maieſtie ſhould decay amongeſt his ſubiectes. In the meane ſeaſon he doth not conſider what may folow thereof. Wherefore we are taught by this example that there is no vertue ſo rare in kynges as modeſty: and yet that no vertue is more neceſſary. For the more authority that they hauehave, the more it becommeth them to take héede that they folow not their owne luſt and pride, neither that they thinke it lawfull whatſoeuer it pleaſeth them to decrée.

13 Then aūſwered they and ſayd vntounto the king: this Daniel which is of the children of the captiuity of Iudah, regardeth not thee O king, nor the decree that thou haſt ſealed, but maketh hys petition three tymes a day.

Now whē theſe falſe accuſers do ſée that the kyng is not at liberty to defend Daniels cauſe, they open more plainely that which they kept cloſe before. For if they had begonne p. 203at Daniel, their accuſation might ſtraight way either hauehave bene reproued or aunſwered. But after that thys ſentence was gotten out of the kinges mouth, that the word ſhould ſtand ſtable, that the kinges decrees according to the law of the Perſians and Medes ſhould hauehave theyr force, whē thys is done, then come they to the perſon himſelfe. Daniel (ſay they) who is one of the captiues of Iuda, doth not care for thee, nor for the law that thou hast made. When they ſay that Daniel is one of the captiues of Iuda, there is no doubt but that they do it in deſpite, thereby to amplify the crime. For if any of the Chaldees durſt hauehave deſpiſed the kinges decrée, hys raſh boldnes could not hauehave bene excuſed. But now whē Daniel, who was of late a ſeruaunt and a captiue amongeſt the Chaldees, dare deſpiſe the kynges commaundement, who by right of armes and cōqueſt was Lord ouer all Chaldea, that ſéemeth to be more intolerable. It is therfore as if they ſhould ſay: thys felow was of late a captiue vntounto thy ſeruauntes: thou art now the Lord ouer theſe countreyes, and the Lordes vntounto whom he was ſubiect are now vnderunder thy bōdage becauſe thou art a conqueror ouer them: and ſée, thys captiue, thys ſtraunger, thys aliant, thys ſlaue by condition ſheweth hys pride agaynſt thée. We ſée then how they laboured to ſtirre vp y^e kynges mynde by thys circumſtance, when they ſay that he is one of the captiues.

Now, their oration is not ſimple, but they labour by all meanes to ſtirre the king and kindle his wrath againſt Daniel: He regarded not thee O king: that is to ſay, he did not regard who thou waſt, & ſo thy maieſty was deſpiſed of him: Nor the decree which thou hast ſealed. Thys is an other amplification. Therefore Daniel did neither regard thee nor thy law: and wilt thou ſuffer thys? At the length they rehearſe the very fact, that is, that he prayeth thriſe eueryevery day. Thys had bene the ſimple and playne declaratiō of the matter: Daniel did not obey thy commaundemēt, for he prayed vntounto his God. But (as I hauehave ſayd) they amplify the crime whiles they accuſe hym of pride, & contempt, and ſtubberne obſtinacy. We ſée then by what crafty fetches Daniel was oppreſſed by his aduerſaries.

14 When the kyng heard theſe wordes, he was ſore diſpleaſed wyth hymſelfe, and ſet hys hart on Daniel to deliuer hym, and he laboured til the ſunne went downe to deliuer him.

15 Then theſe men aſſembled vntounto the king and ſayd vntounto the king: vnderſtand O king, that the law of the Medes and Perſians is, that no decree nor ſtatute which the kyng confirmeth, may be altered.

Daniel doth rehearſe firſt, that the king was troubled when he knew the malice of his nobles, which before he knew not. For he did not conſider what their purpoſe was, or what they went about. Now he ſéeth that he is deceaued and intāgled: therfore is he troubled. Hereby we are taught agayne, how much kinges ought to take héede of wicked counſayle: becauſe they are ſet about on eueryevery ſide by wicked men, who purpoſe no other thing thē eyther to get gaine by falſe accuſations, or els to oppreſſe ſometymes their enemyes, ſometime thoſe of whom they looke for ſome pray, and ſometyme to fauour wicked cauſes. Seyng then that kings are compaſſed about with ſo many traines, they muſt be ſo much the more diligent to take héede of their ſubtilties. For in the end they know that they are deceaued, whē now there is no remedy: partly becauſe they feare their owne eſtate, & partly becauſe they hauehave ſuch regard to their honor and credit, and had rather offend GOD then that men ſhould note them of any lightnes or vnconſtancy.

Becauſe therefore that kynges hauehave ſuch regard to their honor, it commeth thus to paſſe that they will go forward with thinges euill begonne, although their owne conſcience reproue them: and although equitie and iuſtice ſtand neuer p. 104ſo cleare before their eyes, yet this can not be a bridle ſtrong enough when ambition doth cary them a contrary way, and they cā not abide their name to be any whit impared before men. Such an example is ſet forth here vntounto vsus in Darius. For firſt it is ſayd, that he was heauy when he heard the matter, and that he was carefull vntounto the ſetting of the Sunne, how he might deliuer Daniel from death He was deſirous of thys in déede, if his honor and eſtimation might hauehave ſtand ſafe & ſound, and alſo if the nobles had bene pleaſed. But whereas of the one ſide he feared daunger leſt the conſpiracy of the Princes might bréede ſome trouble, and of the other ſide he was moued wyth a fooliſh ſhamefaſtnes, becauſe he could not abide the reproch of inconſtancy which he feared: this is the cauſe that he being ouercome, did obey the luſtes of the wicked. Although then he laboured vntill the going downe of the Sunne to deliuer Daniel: yet that peruerſe ſhamefaſtnes which I hauehave ſpokē of, and the feare of daunger preuailed. For whenſoeuer we do not reſt vponupon the helpe of God, we muſt of neceſſity alwayes wauer, although otherwiſe we be well affected and diſpoſed.

Thus Pilate would hauehave deliuered Chriſt, but he was afrayd of the threatnings of the people whē they pronounced that Ceſar would be offended.Ioh. 19.12.John 19:12 And it is no meruaile though there be ſuch wauering where there is no beliefe nor reſting vponupon God: For faith onelyonly is the ſtable and ſure ſtay, wherupon whē we reſt we may do our office without feare, and may ouercome all terrors. But where fayth fayleth, doubtfull wauering carieth vsus to & fro. And hereof cōmeth it that Darius feareth the conſpiracy of his nobles, and geueth vp innocent Daniel to their cruelty. There was alſo in him a ſhamefaſtnes which I hauehave ſpoken of, y^t he would not ſéeme vnaduiſed or vnconſtāt which ſhould ſodainly call backe his decrée, ſeyng that it was a law amongeſt the Medes and the Perſians, that that which procéeded from the king myght not be repealed. And Daniel ſpeaketh furthermore of this, ſaying: that thoſe men gathered themſelues together, when they ſée that the kyng waxeth doubtfull and is ready, to chaunge his purpoſe: they rage and are ready, as it were, to fight with him.

Wheras they are named to hauehave aſſembled themſelues, it was to this purpoſe, to make king Darius afrayd. Know thou O king, ſay they. He knew it well enough, neyther do they teach hym a thing vnknowne: but they propound this as a threatning. What? doeſt thou not ſée that the kynges name ſhalbe of no authority hereafter, if this man ſhall violate thy commaundement vnpuniſhed? Wilt thou ſuffer thy ſelfe ſo to be mocked? To conclude, they ſignifie that he ſhal not be king, except he reuenge the iniury done againſt hym by Daniel, which had deſpiſed the kinges commaundement. Know thou therfore, O king, that to the Medes and the Perſiās. He was y^e king of y^e Medes: but it is as much as to ſay, what a rumor will be ſpred throughout all thy coaſtes? For thou knoweſt that this hath bene hetherto amongeſt the Medes and Perſians, that the king ſhould not chaunge his ſtatutes. If thou then ſhew ſuch an example, wyll not all thy ſubiectes ſtraight way riſe agaynſt thee? ſhalt not thou be contemned of them? We ſée then how the Princes rage againſt theyr kyng, and do feare hym from the chaunging of his counſell. And they do ioyne the decrée to the ſtatute that the king had eſtabliſhed, to the entent that they may moue him the more, that he ſhould not ſuffer that to be contemned, that he had decréed and agayne eſtabliſhed.

16 Then the king commaunded, & they brought Daniel and caſt him into the dēne of the Lyons. Now the kyng ſpake and ſayd vntounto Daniel: thy God whom thou alway worſhippeſt, euen he wil deliuer thee.

The king (as I hauehave ſayd) beyng affrayd by the threatnyng and manacing of his nobles, doth appoint Daniel to die. And hereby we gather that the kinges themſelues hauehave p. 105that reward which their pride deſerueth, when they are cō pelled to obey like ſlaues vntounto their flatterers. How was Darius deceaued by the craft of the Princes, euen becauſe he ſuppoſed, that his Empire ſhould be now eſtabliſhed, if he could thus trye the obedience of all men, that no man ſhould pray to any God for a whole monethmonth long? Therfore he thought, that he ſhould be both aboue God and man, if he had tryed ſuch an obedience in all his ſubiectes. Now we ſée how Princes do ſtubbernly riſe agaynſt God, when they dare threaten death, except men be obeyed.

We ſée then when kinges do extoll them ſelues ouer much, they ſet them ſelues forth to open ſhame: in ſo much that they be the ſlaues of their ſeruauntes. And this is ouer common in earthly princes. They which get great authoritie and fauour at their handes, do flatter them in all things, and they worſhip thē as Gods. There is no kinde of flattery which they do not inuēt to bring thēſelues into fauour. But in the meane ſeaſon what libertie is there in thoſe Idoles? For they are ſuffred to do nothing: no, they can not be familiare euen with their beſt and moſt faithful frendes, whiles they are obſerued and watched of their kepers. To conclude, if they be compared with thoſe miſerable perſons which are kept in moſt ſtrayte priſon, there is none ſhut vp in ſo déepe a dongeon, although he hauehave thrée or foure kepers, which hath not more libertie then theſe kynges. But (as I hauehave ſayd) this is the moſt iuſt iudgement and vengeance of God. For ſeyng they can not conteine them ſelues in the order & degrée of men, but will pearce euen aboue the cloudes, and be equall with God, it is neceſſary that they be made a mocking ſtocke. Hereof it commeth that they are ſeruaunts to their ſeruauntes, and dare ſpeake nothing fréely, neither hauehave they any man their frende, neither dare they call this or that man vntounto them, nor graunt vntounto this man or that man what they would. Thus they rule therfore as ſeruauntes in earthly kingdomes, becauſe they remember not that they are of the nomber of mortall men.

This came vponupon king Darius becauſe he called Daniel, and by his commaundement was he caſt into the denne of Lyons: and his nobles do compell him to this wicked fact, and he obeyeth them agaynſt his will. But the cauſe hereof is to be noted, that whiles he forgot that he was a mortall man, and would extorte from God his dominion, as though he would plucke him downe from heauen. For if God be in heauen, he muſt be prayed vntounto. But Darius did forbid that any man ſhould be ſo bold as to pray: and this was to make God of no power, as much as lay in him. But now is he compelled to obey euen his ſubiectes, although they exerciſe agaynſt him deſpitefull tyranny.

Now Daniel addeth, that the kyng ſpake thus to him: Thy God whom thou ſeruest, or whom thou worſhippeſt, hee will deliuer thee: This may be read as it were a wiſh or deſire, and there is no doubt but Darius did ſo wiſh and deſire: but it may be taken alſo in this ſenſe: thy God whom thou worſhyppeſt will deliuer thée. As though he ſhould ſay: I hauehave no power now of my owne ſelfe: I am herein caryed away as with a raging tempeſt: my nobles compell me agaynſt my will to this wicked fact. Now therfore I reſigne thée & thy life into Gods hand, becauſe it is not in my power to deliuer thée: as though he would now make his crime the leſſe by this excuſe, becauſe he leaueth it in Gods power to to preſerue Daniel. This reaſon moueth ſome mē to prayſe the godlynes of the kyng. But as I graunt his pitie and humanitie to be ſhewed by theſe wordes: ſo is it plaine that there was not one crumme of godlynes in him when he would thus adorne him ſelfe with that which he robbeth from God. For ſuperſtitious men although they do not feare God aright, yet are they kept in ſome ſecrete feare of his maieſtie: but this man would hauehave brought to nothing all diuine power. What godlynes call you this? Wherfore pitie or compaſſion may be prayſed in Darius, but his curſed pride can by no meanes be excuſed.

Agayne, why did he ſhew ſuch humanitie toward Daniel? p. 106Becauſe he had proued him to be a faithfull ſeruaunt. Wherfore this was a priuate louelove which moued him to mercy. He would not hauehave ſhewed him ſelfe ſo fauorable towardes others. If an hundreth or a thouſand Iewes had bene accuſed before him, he would hauehave condēned them all without any care, becauſe they had not obeyed this decrée. Therfore in that point he would hauehave ſhewed him ſelfe proude, ſtubborne, wicked, and cruell. But he ſpared Daniel for his owne priuate commoditie: agayne, becauſe he had receaued him to his fauour. But how ſoeuer his humanity is praiſed, there appeareth no ſigne of godlynes in hym. Yet he ſayth, Thy God whom thou doeſt worſhyp, he will deliuer thee, euen becauſe he had knowne before how Daniel had prophecyed of the deſtruction of the Monarchy of the Chaldees. Hereby he is cōuinced that the God of Iſrael doth both know all things before, and alſo that all thinges are at his appointement. But in the meane ſeaſon neither doth he worſhyp him neither ſuffer him to be worſhipped of others: for he had robbed God of his authoritie as much as in him lay. Although then he do attribute here vntounto God the power to deliuer, yet doth he it not from the bottome of his hart: and though he ſhould ſo do, his wickednes is ſo much the worſe when he depriueth him of his authoritie whom he perceaueth to be the true and onelyonly God and of moſt high power, and yet beyng but earth and aſhes dare ſet him ſelfe vp in his place.

17 And a ſtone was brought and layd vppon the mouth of the denne, and the king ſealed it with his owne ſignet and with the ſignet of his princes, that the purpoſe might not be chaunged concerning Daniel.

There is no doubt but this was done by the counſell of God, that y^e nobles ſhould ſeale the ſtone with their ſignets, wherby the mouth of the denne was ſhut, to the intent that the miracle ſhould be the more manifeſt. For when on the next day the king came, the ſeales were whole, that is, the ſignets did remaine perfect. Hereby it appeareth that the ſeruaunt of God was ſaued, not by mans cunning, but by the helpe and power of God. In the meane ſeaſon we ſée how boldely the nobles compelled the king to all their purpoſes. For he might ſeme to hauehave done more then enough, when he deliuered vntounto them a faithfull man that was deare vntounto him, and whē he commaunded him to be caſt into the denne of Lyons: yet they be not content with this tractablenes of the king that is ſo eaſily entreated, but they do force one thing further, that is, that the mouth of the denne ſhould be ſhut: then do they all ſeale the ſtone, leſt any man ſhould take Daniel away.

We ſée then when libertie is once taken away, there is no end: eſpecially when any man is made a ſeruaunt or ſlaue by his owne fault, or hath geuen him ſelfe vp to the will of wicked men. For at the firſt ſo great a bondage ſhall not preuaile, that he which ſemeth to be frée, ſhould be cōpelled to do this or that, or what ſoeuer is commaunded: but when he hath once geuen him ſelfe to bondage and ſlauery (as I hauehave ſayd euen now) he is compelled to ſinne agayne and agayne, and without end and meaſure. For example: if any man hauehave declined and fallen from his dutie either by y^e feare of man or by flattery, or any other corrupt affection, he will agrée to this thing or that, when he ſhall not be onelyonly entreated but by importunitie compelled: but when he hath once altogether abandoned his libertie (as I hauehave ſayd) he ſhall be cōpelled euen to admitte moſt ſhamefull thinges at eueryevery mans pleaſure. Let a man be a paſtor or preacher in the Church, let him once decline of the one ſide or the other through ambition or the like vice: he that hath brought hym ſo farre, will come to him the ſecōd tyme and ſay: what? dareſt thou deny me this? hauehave not I obteined of thée yeſterday and the other day this and that? So ſhall he be cōpelled the ſecond time to treſpaſſe for his fauour to whom he hath bound him ſelfe, and the third time ſhall he be compelled to p. 107do ſo and to the end, yea without end.

So alſo princes which are not onelyonly frée but rule ouer other, if they ſuffer them ſelues to be ouercome with an euil conſcience, they geue away from them ſelues all authoritie and are drawen eueryevery way as pleaſeth their ſubiectes. Therfore this example is ſet before vsus in kyng Darius, who after that he had appointed Daniel to vniuſt puniſhment, he addeth this alſo: that the denne might be ſhut: and alſo, that the ſtone might be ſealed. And to what end? forſooth, that the decree might not be chaunged, that is, that he might not be bold to attempt any thing about Daniel. We ſée therefore what great ignominy and ſhame the kyng bringeth him ſelfe vntounto, for that his nobles do firſt take from him all credite, as though they did deny that they would beleue him although he commaunded Daniel to be caſt into the denne of Lyons, but did require an aſſuraunce, that he ſhould not take him away: neither would they ſuffer any thing to be attempted of him in that point. We ſée therfore how ſhamefully they diſcredit their king. Againe we ſée how they chalenge authoritie ouer him, that he ſhould not take vponupon him to lift vp the ſtone which was ſealed, vnleſſe he would be counted a falſe man, as one that breaketh publicke decrées and violateth publicke recordes, and hath no truth in him.

This place therfore doth admoniſh vsus that we geue not vp our ſelues to the luſtes of men and vntounto ſeruile bondage. Let eueryevery mā ſerue his neighbours as much as charitie bindeth him and as their neceſſitie requireth. But in the meane ſeaſon let no man by corrupt conſcience be turned this way or that way: for when he ceaſeth to be at libertie, hee ſhalbe compelled to beare all maner of ſhame and ignominy, & to obey moſt filthy commaundements: like as we ſée it come to paſſe in baudes and other wicked perſons which ſerue the luſtes and couetouſnes of their princes, or their ambitiō and cruelty. For when they are brought once into bondage, they are moſt miſerable ſlaues, neither can they auoyde extreme vilanyes, but they muſt ſerue with ſhame, and prouoke both God and man a hundreth times agaynſt them.

18 Then the kyng went into his palace, and remained faſting, neither were the inſtrumentes of muſike brought before him, and his ſleepe went from him.

Here Daniel declareth the ouer late repentaunce of the king: becauſe although he was in great mournyng, yet he did not correct his fault. And this commeth to paſſe in many which are not altogether hardened in the contempt of God and wickednes, but are drawen thereunto by others: who though they be ſory for their faultes, yet go they forth in thē. Would to God there were more rare examples of this kind of ſinne: but we ſée it eueryevery where before our eyes.

Wherefore Darius is ſet forth here vntounto vsus as one in a meane ſtate betwixt the wicked reprobates, and the vpright and conſtant worſhippers of God. The wicked doubt not to prouoke God againſt them, and they are diſſolute in their luſtes and concupiſcence, caſting of all ſhame and feare. But they that are gouerned by the feare of God, although they ſuffer great battayles with the fleſh, yet do they bridle themſelues and reſtrayne their wicked luſtes. There be other of a meane ſtate (as I hauehave ſayd) which are not yet hardened in their malice, neither do delite in their corruptions: yet do they folow thē ſtill as though they were bound with cordes. Of this ſort was Darius. For where he ought conſtantly to hauehave reproued the falſe accuſation of the nobles, and ſhould boldly hauehave withſtand them, and rebuked them that they ſo abuſed hys gentlenes: when he ſaw himſelfe entangled by them, he was ſo farre from ſo doing, that he rather obeyed their fury. In the meane tyme he mourneth in his palace, he abſtayneth from meate and all delites. Thus he vttereth that this wickednes did not pleaſe hym, which yet he himſelfe had taken vppon him do do.

We ſée then, that it is not ſufficient that our conſcience p. 810do bite vsus and wring forth ſome ſorow out of our harts whē we do ſinne: but we muſt go farther, ſo that this ſorow may bring vsus to repentaunce, as Paul teacheth.2. Cor. 7.102 Cor 7:10 But Darius did ſticke as it were in the mire: when he mourned he laboured not to amēd the fault that he had cōmitted. He had the beginning of repentaunce, & but onelyonly the beginning. Wherfore we muſt endeuour our ſelues that he which is gilty in any fault, do ſtirre vp himſelfe to repentaunce, & when he féeleth any pricke of ſorow, let him quicken it, and geue hymſelfe no truce nor reſt vntill he hauehave forſaken his ſinne. This is to be learned by this preſent example, where Daniel ſayth that Darius mourned all that night.

19 Then the king aroſe early in the morning, & went in all haſt vntounto the denne of Lyons.

20 And when he came to the denne, he cryed wyth a lamemtable voyce vntounto Daniel: and the kyng ſpake and ſayd to Daniel: O Daniel the ſeruaūt of the lyuing God, is not thy God (whom thou alway ſerueſt) able to deliuer thee from the Lyons?

Here the king beginneth to deale more boldly when he commeth to the denne. Before he was ſo afrayd that he gaue place to hys nobles, and forgetting his kingly maieſty, he yelded himſelfe vntounto them like a ſlaue: but now doth he not ſo feare their malice and wicked wordes. He commeth therfore to the denne of the Lyons in the morning early before the Sunne did riſe, and came in haſt. Thus do we ſée that he was ſtricken wyth a meruailous ſorow, which ouercame all the former feare. He might yet hauehave feared his ſtate if he had not forgottē that moſt terrible threatning: Thou canſt not now enioy thine Empire vnleſſe thou aduenge the contempt of thy decrée. But (as I hauehave ſayd) ſorow ouercommeth that feare. And yet can we neither commend in hym either godlynes or courage: for although he come to y^e denne and call vponupon Daniel wyth a lamentable voyce, he is not yet angry wyth hys nobles, vntill that he ſée the ſeruaunt of God ſafely preſerued. Then doth he gather more courage, and yet continueth he in his infirmity and is, as it were in that meane degrée betwixt the wicked contemners and the conſtant worſhippers of God, which do folow that which they know to be iuſt, with an vpright hart.

The Prayer.

GRaunt almighty God, ſeing that thou haſt ſhewed vsus by the example of thy ſeruaunt Daniel, with how great conſtācy we ſhould perſeuere in the pure worſhip of thy name: that we may grow vp to the true ſtrength of minde, and that we may ſo geue our ſelues vntounto thee, that wee do not turne this way or that way for mens pleaſures, but that we may remayne in thy holy vocation: and ſo ouercoming all perils, in the end we may come to the fruite of our victory, euen that bleſſed immortality which is layd vp for vsus in the heauē, through Ieſus Chriſt our Lord. Amen.

The king came vntounto the graue and ſayth: Daniel, the ſeruaunt of the liuing God, thy God whom thou alwayes worſhippest, can he not deliuer thee? Darius nameth the God of Iſrael, y^e liuing God. But if there be one liuing God, he ſhuteth out all the imagined and fayned Gods which men hauehave deuiſed by their owne brayne. For of neceſſity there can be but one Godhead: and this principle prophane mē alſo hauehave confeſſed. And though eueryevery one do fall afterward after hys owne dreames, yet they all agrée in this, that there can not be many Gods. They diuide God, as it were into parts: but they can not deny this, that there is one onelyonly God. Darius therefore when he geueth this title to the God of Iſrael, he confeſſeth all other Gods to be mere fantaſies: but he doth not vnderſtand this point (as I hauehave ſayd) that prophane p. 109do holde this principle, but yet vaniſh away afterward in their owne imaginations. Therefore this place doth not proue, as ſome thinke, that king Darius was truely cōuerted, ſo that he receaued and embraced true piety and Godlynes. For he alway worſhipped his Idoles: but he thought that this was ſufficient, that he left the higheſt place for the God of Iſrael. But, as we know,Iſay. 42.8Isa 42:8 God can ſuffer no companion, for he is zelous of his glory. It was a fond thyng therfore, that Darius did acknowledge that God which Daniel did worſhip, to excell all other Gods. For where God raigneth, of neceſſity all Idols come to nought: as it is ſayd alſo in the Pſalme: God raigneth, let all the Gods of the nations fall. Therefore Darius had not ſo much profited that hee would geue himſelfe to y^e true and onelyonly God: albeit he was compelled to geue the greateſt honour to the God of Iſraell: yet in the meane ſeaſon he alwayes ſtoode drowned in his owne ſuperſtitions wherunto he was accuſtomed.

Afterward he addeth: Thy God whom thou worſhyppest alwayes, could not he deliuer thee from the Lyons? He ſpeaketh here doubtfully, as vnbeleuers are wont to do, which ſeme to them ſelues to beleue, but they hauehave nothing ſtable nor ſounde in their mindes. Prayer is naturall (that I might ſo ſpeake:) that is, a certaine ſecret motion doth driue men naturally to fly vntounto God: but becauſe ſcarce the hundreth mā doth reſt vpō the word of God, hereby it commeth that they call vponupon God at aduenture. Therefore they will try whether God will helpe them or ayde their neceſſities: in the meane ſeaſon (as I hauehave ſayd) there is no ſure perſuaſion in their hartes. Such was y^e affectiō of kyng Darius: Could not God deliuer thee, ſaith he? as though the power of God were to be doubted of. If he ſhould hauehave ſayd: hath God deliuered thée? this had bene tolerable. For God is not bounde by any law to deliuer his ſeruaūtes alway frō death, as it is well enough knowne: but that is in his hād whether he will do it or no. Therfore whē he leaueth his ſeruaūtes to y^e luſt of the wicked, his power is not therfore diminiſhed becauſe it hangeth of his mere will whether he will deliuer them. But as concerning his power it ought in no wiſe to bee called into doubt. Therfore we ſée that Darius was neuer truely conuerted: for he knew nothing diſtinctly of the true and onelyonly God, but was taken with a blinde feare, whereby, whether he would or not, he was compelled to geue the chief honour vntounto the God of Iſrael. But this was not a willyng confeſſion, but rather forced.

21 Then ſaid Daniel vntounto the king: O king liue for euer.

22 My God hath ſent his Angell and hath ſhut the Lyons mouthes that they hauehave not hurt me: for my iuſtice was found out before him, and vntounto thee O kyng, I hauehave done no hurt.

Here Daniel aunſwereth the kyng modeſtly and gently: and yet by hys commaundement hee was caſt into the denne. Hee might worthely hauehave bene angry and hauehave chidden with hym, for that hee was ſo wickedly forſaken. For kyng Darius had tried him a faithfull ſeruaunt: he vſed his ſeruice profitably. When hee ſaw him to be oppreſſed with vniuſt ſclaunders, he did not ſet him ſelfe ſo ſtoutely as he ought agaynſt them: yea at the length he beyng ouercome with the threatnynges of hys nobles, commaunded Daniel to be caſt into the denne. Therfore Daniel might (as I hauehave ſayd) complained of the cruelty and vnfaythfulnes of the king. He doth not ſo, but diſſembleth this iniury, becauſe it was ſufficient that the glory of God was made manifeſt by his deliueraunce. For the holy Prophet did ſéeke no other thyng: yea he prayeth for the kyng. And although he vſe the common maner of ſpeach, yet he ſpeaketh with all his harte when he ſayth: O king liue for euer, that is, God prolōg thy life and bleſſe thee for euer. Many do lightely & vnaduiſedly ſalute their kinges, and alſo their felowes after that ſort: but there is no doubt but that Daniel wiſhed with all p. 110his hart both a long and a happy life vntounto the kyng.

Afterward, ſayth he: My God hath ſent his angell and hath ſhut the mouthes of the Lyons. Here we ſée playnly by Daniel that the office of helpyng is diſtributed to the angels, but yet ſo that the whole power remaineth with God. Therfore he ſayth that he was deliuered by the hand and miniſtery of the angell: but he expreſſeth that the angell was the miniſter of his deliueraunce, not the author. Therfore, ſaith he, Jt is God which hath ſent his angell. We hauehave ſene before, that y^e Chaldees hauehave ſpokē ſome time confuſedly when there was any mention made of God: for they referred it to many, & called them the holy Gods. But here Daniel doth aſcribe to the onelyonly God his whole and perfect glory: neither doth hee ſet forth a company of Gods, as the opinion hath bene alwayes amongeſt the heathen. Therfore he firſt ſetteth forth the vnitie of God, and afterward he addeth that the angels are ready to helpe his ſeruauntes: but yet they ſo do it as they were commaunded. So the whole prayſe of all ſafetie doth belong to God alone: becauſe the angels do not helpe whom they will, neither are they moued by their owne will, but onelyonly obey Gods commaundement.

We muſt note that thing alſo which foloweth: That God dyd ſtop the mouthes of the Lyons. For the Prophet teacheth by theſe wordes, that both Lyons and the moſt cruell beaſtes are in Gods power, & are ruled by his ſecret bridle, ſo that they do not rage nor do any harme but as God permitteth. Let vsus therfore know that cruell beaſtes are therfore hurtfull vntounto vsus, becauſe God would humble our pride. In the meane ſeaſon let vsus alſo know that there is no beaſt ſo cruell, which can hurt either with téeth or nayle, but as farre as God looſeth the bridle. And this doctrine is very profitable to bee knowne: becauſe we tremble at eueryevery light daunger, yea at the noyſe of the leafe that falleth. And becauſe we muſt needes behold many daungers on eueryevery ſide (for we are ſet about with an hūdreth deathes) we ſhould be vexed with moſt miſerable vnquietnes, if we had not this before our eyes, that not onelyonly our life is kept of God, but that there is nothing that may hurt vsus, which he doth not direct after to his good will and pleaſure.

And this muſt alſo be extended euen to the very deuils, reprobrates, and wicked perſons. For we know that the deuill alwayes is diligent to deſtroy vsus, and is like a roaryng Lyon.1. Pet. 5.5.1 Pet 5:5 For hee runneth about and ſeketh for a pray which he may deuour, as Peter ſayth in his firſt Epiſtle. We ſée alſo how all the wicked do imagine our deſtructiō eueryevery moment, & how furiouſly they rage againſt vsus. But God which can ſtop the mouthes of the Lyons, will alſo bridle the deuill and all the wicked, that they ſhall not in any wiſe hurt vsus but by his permiſſion. Yea experience doth teach vsus that the deuill and all the wicked are repreſſed by his hand. For we ſhould periſh eueryevery moment, but that God by his power turneth away innumerable daungers which hang ouer our heades. Let vsus therfore know that it is by the ſingulare benefite of God, that we remaine ſafe euen one day in ſo great rage and madnes of our enemyes.

Moreouer Daniel ſayth, that the Lyons did him no hurt at all, becauſe righteouſnes before God was founde in him. By the which wordes he ſignifieth that he was therfore preſerued, becauſe God would maintaine his glory and worſhyp which he had commaūded by his law. Neither doth the Prophet here proudly extoll his iuſtice, but rather ſheweth that he was therefore deliuered, becauſe God would teſtifie by a certaine and euident declaration that that worſhyp was allowed, for the which Daniel did fight euen vntounto death. We ſée therfore how Daniel referreth all thinges to the ſetting forth of the true worſhip of God. The ſumme is, that he was the patron of a holy and godly cauſe, and that he was ready to ſuffer death, not by any fooliſh imagination, or ſudden motion, or confuſed zeale: but becauſe hee was ſurely perſuaded that he worſhipped the liuing God. Therfore becauſe he was the mainteiner of a holy and godly cauſe, hee ſayth that he was preſerued. This is the ſumme.

p. 111Hereby we may eaſily gather how fooliſh the Papiſtes are, which by this place & ſuch like go about to ſet vp the iuſtice & merites of workes. Daniel (ſay they) was preſerued becauſe iuſtice was founde in him before God: therfore God geueth to eueryevery one according to the merites of his workes. But firſt we muſt marke y^e purpoſe of Daniel. For he doth not boaſt of his merites (as I hauehave ſayd): but he would that y^e deliueraunce offered him frō heauen ſhould be a witnes of the true and pure worſhip of God, that he might make king Darius aſhamed, and that he might ſhew that all ſuperſtitions are wicked, eſpecially that he might admoniſh him of that ſacrilegious decrée, wherby hee did arrogate vntounto him ſelfe y^e higheſt dominion, ſo that he aboliſhed as much as lay in him, the whole deitie. Therefore that the Prophet might admoniſh the kyng hereof, he ſaith that his cauſe was iuſt.

And that the ſolution may bee the more eaſie, we muſt note that there is a difference betwixt eternall ſaluation and ſpeciall deliueraunces. God doth deliuer vsus from eternall death, and doth chuſe vsus vntounto the hope of eternall life, not becauſe hee findeth any righteouſnes in vsus, but becauſe he hath choſen vsus fréely: and therfore doth he make perfect in vsus his worke without any reſpect of workes. Therefore for as much as belongeth to eternall ſaluation, there can be no reſpect of iuſtice, becauſe when God will ſearch vsus, he ſhall finde nothing but cauſe of damnation. But as concernyng particulare deliueraunces, there God can looke on eueryevery mans iuſtice: not that it is our owne: but whom he gouerneth with his ſpirite that they may obey his vocation, to thē alſo he reacheth forth his hand, and if they be in ieoperdy for that they ſtudy to obey him, he deliuereth thē. This is as if a mā ſhould ſay, that God fauoreth good cauſes: but this perteineth nothing to merites. Therefore as concerning this place, the Papiſtes dote ouer childiſhly, which do thereby gather merites. For Daniel meaneth no other thyng but to maintaine the pure worſhip of the onelyonly God: as though he ſhould ſay, that God did not onelyonly make a counte of him, but that there was an other cauſe of his deliueraunce, that is, becauſe God would ſhew in dede and by experience that his cauſe was iuſt.

He addeth: and alſo before thee O king I hauehave commited no wickednes. It is certayne that the Prophet did violate the kynges commaundement. Wherefore then doth he not willingly confeſſe this? yea why doth he affirme that he had not treſpaſſed againſt the king? Verely becauſe he had faithfully behaued himſelfe and ſerued the king iuſtly and vprightly in all thinges, he might purge himſelfe of the ſclaunder wherwith he was charged, that he had deſpiſed the kinges commaundement. For Daniel was not ſo bound vntounto the kyng of the Perſians, but that God might chalenge vntounto himſelfe that which can not be taken from him.

We know that earthly Empires are ordayned of God, but vnderunder this cōdition, y^t he ſhould loſe nothing of his right, but that hee alone ſhould hauehave the preeminence aboue all other, and that all Maieſtrates and rulers, and whatſoeuer is hygh in the world, ſhould bee brought vnderunder and be ſubiect to his glory. Becauſe therefore Daniel might not obey the kinges decrée vnleſſe he denyed God (as we hauehave ſéene before) he treſpaſſed not againct the kyng when he went forward conſtantly in that exerciſe of holynes whereunto hee had accuſtomed himſelfe, that is, in praying vntounto God thriſe a day. And that this may be more euident, that ſentence of Peter muſt be remembred: feare God, honour the king. Theſe two are ioyned together, ſo that the one can not be ſeparate from the other. Wherefore the feare of God muſt go before, that kinges may obtayne their authority. For if any man beginne at the reuerence of an earthly prince, ſetting God aſide, he doth wickedly: for this were to peruert the whole order of nature. Therefore let God be feared firſt of all: thē let earthly Princes enioy their authority: yet in ſuch ſort that God be preferred aboue all (as I hauehave ſayd). Daniel therefore doth defend himſelfe by Gods right, that he had p. 112committed no treſpaſſe againſt the king, euen becauſe he beyng compelled to obey the commaundement of God, deſpiſed that which the king commaunded on the contrary. For earthly Princes depriue themſelues of all authority when they riſe vp againſt God, yea they are vnworthy to be counted amongeſt the company of men. We ought rather to ſpit in their faces, then to obey them when they deale ſo proudly and ſtubbernly, that they will ſpoyle God of his right, and as it were occupy hys throne, as though they could plucke hym downe from heauen. This is the ſenſe of this place.

23 Then was the kyng excedyng glad for hym, and commaunded that they ſhould take Daniel out of the denne: ſo Daniel was brought out of the denne, and no manner of hurt was found vponupon him, becauſe he beleued vponupon his God.

Daniel confirmeth that which he ſpake before of the affection of king Darius. Therefore as he returned ſorowfull into his palace, abſtained from meat and drinke, and caſt away all pleaſures and delicates: ſo alſo hee reioyced when he heard that the holy ſeruaunt of God was ſo maruelouſly deliuered from death

Afterward he addeth: and by the commaundement of the king, Daniel was brought out of the denne, and no manner of hurt was found on hym. This could not be aſcribed to fortune. Therefore God did declare his power, that Daniel eſcaped ſo ſafe that the Lyōs did not touch him. Doubtles he ſhould hauehave bene torne in péeces if God had not ſhut the Lyons mouthes: but this alſo did make very much for the amplifiyng of the miracle, that no hurt was foūd vponupon his body nor any ſigne that y^e Lyons had once touched him. Therfore that the Lyons did ſo ſpare hym, it was done by the ſecret counſel of God. And this was alſo more manifeſtly knowne whē hys falſe accuſers were caſt into the denne, becauſe they were ſtraight way torne in péeces and deuoured of the Lyons, as we will ſhew hereafter.

But the reaſon is to be noted which is added: that he was preſerued, becauſe he did beleue in his God. For many tymes we ſée that ſome man maintayneth a good cauſe, and yet it hath very euill ſucceſſe, becauſe he taketh in hand to do that by his owne wiſdome, policy, and induſtry, which otherwiſe were worthy ſome commendation. It is no meruaile then though they be many times deſtitute of good ſucceſſe, which yet vndertake to mayntayne good cauſes: as appeareth in al prophane perſons. For the hiſtories of all ages do ſhew that often tymes euen they which hauehave taken in hand good quarels, hauehave periſhed: which came to paſſe by the wicked confidence that they had in themſelues, euen becauſe they were not bent to ſerue God, but rather ſought prayſe and worldly fame: Wherefore, as ambition caried them away, ſo alſo they flattered themſelues in their owne counſailes.

And hereof came that ſaying of Brutus, that vertue was but a vayne thing, becauſe he thought that he was euill intreated when he had fought for the maintenaunce of the liberty of the people of Rome, and yet found the Gods not fauourable but angry againſt hym. As though forſooth that God were bound to helpe him, which neither truſted in him nor craued his helpe. For we know what a proud ſtomacke that man had. I bring forth one example: but if we diligently weigh what hath cauſed all prophane men ſo ſtoutly to fight euen in good cauſes, we ſhall finde that ambition was the chiefe cauſe that moued them. No meruayle then though God did forſake them at the very pinch, becauſe they were vnworthy to féele his helpe. Thus Daniel expreſſeth that he was preſerued ſafe becauſe hee beleued in his GOD. And the Apoſtle did meane this in the eleuenth chapter to the Hebrues, when he ſayth that ſome were ſaued or deliuered from the mouth of the Lyons by fayth. Therefore he noteth the cauſe why Daniel was preſerued, and he ſtirreth vsus vp vntounto fayth.

p. 113But here muſt we learne what force is in y^e word of Beleuyng, and what it doth conteine in it. For the Prophet doth not ſimply ſay that he was preſerued becauſe that he beleued the God of Iſrael to be y^e true & onelyonly God, the maker of heauen and earth: but becauſe hee committed his life vntounto God, becauſe he reſted wholly vppon his grace, becauſe he aſſured him ſelf moſt certainely, that he could hauehave none other but a happy end if he ſerued him. Becauſe therefore that Daniel was certainly perſuaded that his life was in the hand of God, and that he did not truſt in him in vayne, and that he did ieopard him ſelfe boldly & without all feare for the true worſhip of God: therfore he ſayth, that he beleued in God. We ſée therfore y^t this word of Beleuing is not taken ſo barely as the Papiſtes do dreame: for hereof came that fond imagination of their implicate and intricate faith, and of the dead faith, or faith without forme: for they ſuppoſe that faith is nothing els but a confuſed conceiuyng of the Godhead. When we conceiue then that there is a God, the Papiſtes do counte it to be faith. But the holy ghoſt doth teach vsus farre otherwiſe. For we muſt remember that ſaying of the Apoſtle, that we do not beleue God aright, vnleſſe we be perſuaded that he is the rewarded of al that ſéeke him. Wherfore this perſuaſiō is included in faith,Heb. 11.Heb 11 that God doth not deceaue his worſhippers.

Now we muſt marke the maner of ſeking God. God therfore is ſought not by any fooliſh arrogancy, as though we could by our merites binde him vntounto vsus: but he is ſought by faith, he is ſought by humility, he is ſought by prayer. Therfore when we know this, that God is the rewarder of all thoſe that ſeke him: & that we know how he muſt be ſought, this is y^e true faith. So Daniel doubted not but y^e God would be his deliuerer, becauſe he was fully perſuaded of that true Religion which he had learned of a child, and whereunto he fully truſting, called vponupon God continually. This was then the cauſe of his deliueraunce. In the meane time, it is certaine yet that Daniel did not beleue God as though hee had bene already inſtructed of the end and ſucceſſe. For he rather committeth his life vntounto God, becauſe he was ready to dye. Therfore Daniel could not know this before he was caſt into the denne and deliuered vntounto the Lyons, whether God would deliuer him, as we hauehave alſo ſene before in his felowes: God if he will, can deliuer vsus, but if not we are ready to worſhyp him, and we will not obey thy commaundement. And if Daniel had bene taught before of that which did come to paſſe afterward, his conſtantnes had ben worthy of no great prayſe: but becauſe hee would boldly ſuffer death for the true worſhip of his God, and could deny him ſelfe and renounce the world, this is a true and vndoubted proofe of his faith and conſtancy. Therfore he beleued in God, not that he hoped for ſuch a miracle: but becauſe he knew that hee ſhould be happy if he remained ſtedfaſt in the pure worſhip of God: Euen as Paul ſayth: Chriſt is to me aduauntage both in life and death. Phil. 1.21.Phil 1:21Therfore Daniel reſteth wholly vppon the helpe of God, and ſhutteth his eyes as concernyng the ende that ſhould folow: neither was he ouer carefull for his lyfe, but becauſe his minde was lifted vp to the hope of a better life, therefore although hee ſhould hauehave dyed an hundreth deathes, yet would not he ceaſe to beleue. For our belefe extendeth it ſelfe beyond the boundes of this tranſitory and corruptible life, as is well knowne to all the godly.

24 And by the cōmaundement of the kyng theſe men which had accuſed Daniel were brought, & were caſt into the denne of Lyons, euē they, their children and their wiues, and the Lyons had the maſtry of thē and brake all their bones in peeces or euer they came at the ground of the denne.

By this circumſtance the power of God did ſhine forth more manifeſtly in ſauing Daniel, becauſe they were ſtraightway torne in péeces of the Lyons which had wickedly accuſed him. But if any man ſhould ſay that the Lyons p. 114were full, or that there was ſome other cauſe why Daniel was not torne in peeces: wherfore then, whē he was drawē forth, were the beaſtes ſtraightwayes ſo mad that they did teare & deuoure, not onelyonly one man, but a great cōpany? Of many nobles, none eſcapeth ſafe. Then are their wiues like wiſe caſt into them, and alſo their children: but the Lyons could ſcarce be able to deuoure ſo many, & yet eueryevery one of them periſh both great & ſmall. How then eſcaped Daniel? We ſée that God by this compariſon would make manifeſt his power, leſt any man ſhould obiect that Daniel was forſaken of the Lyons becauſe they were now ful, & did not deſire the pray: For then they would hauehave bene cōtented with thrée or foure men: but now they deuoure both men, womē and children. Hereby then it appeareth that the mouthes of the Lyons were bridled by God, ſeing that Daniel was ſafe a whole night, and they were killed as ſoone as they were caſt into the denne: becauſe we ſée agayne that the beaſtes were driuen to a ſodayne rage that they did not tary till they came to the grounde, but did teare them as they were fallyng.

The Prayer.

GRaunt almighty GOD, ſeyng that we are created by thee and placed in this world, and that we are alſo nouriſhed by thy liberality, to this end that our lyfe ſhould be cōſecrated vntounto thee: graunt we beſeech thee, that we may be ready both to liue and to die vntounto thee, and that we ſeeke none other thyng but to maintayne the pure and ſincere worſhip of thy name. Furthermore that we may ſo reſt vponupon thyne onelyonly helpe, that we doubt nothing to breake thorow all dangers, and to offer our ſelues to preſent death as oft as it ſhall pleaſe thee: beyng comforted not onelyonly with thy promiſe which is eternall, but by ſo many experimentes which thou haſt geuē of olde, that we at this day ſhould know thy power to be ſtill of ſuch force that thou wilt be our deliuerer howſoeuer it be, whether we do liue or die, that yet we remayning in ſtedfaſt fayth and confeſſion of thy name, may be bleſſed, whiles we be gathered in the end into thy heauenly kingdome, which thou haſt purchaſed with the bloud of thine onelyonly begotten Sonne Amen.

We hauehave ſéene before how the enemyes of Daniel which had wickedly & cruelly accuſed hym through enuy, as ſoone as they were caſt into the denne of Lyons, were torne in péeces, with their wiues and children: whereby the miracle did more manifeſtly appeare, as we hauehave ſayd. Now therefore let vsus learne agayne that the Lyons are ſo gouerned by the power of God, that they do not exerciſe their cruelty eueryevery where, nor againſt all men: but when God armeth thē. For as it is ſayd in the Pſalme:Pſal. 91.13.Ps 91:13 thou ſhalt walke vponupon the Lyon and Scorpion and tread vponupon the Lyon and Dragon. So alſo of the contrary part, God doth pronounce vponupon the wicked by the Prophet,Amos. 5.Amos 5 that the Lyons wyll come to méete them if they go out of their houſe. We ſée then how God doth ſwage the cruelty of the Lyons when it ſéemeth good vntounto him: but he ſtirreth them vp to rage when he wyll puniſh men.

And whereas the wiues and their children were caſt into the denne, we muſt not curiouſly diſpute whether this was a iuſt puniſhmēt or no. For it ſéemeth that this is a certaine rule of equity, that the puniſhment ſhould not extend to the giltles, eſpecially when it ſtandeth vponupon the loſſe of life. For although at all tymes this was receaued in well ordered Cities, that many puniſhmentes were layd vponupon the children together with the parentes, like as in murther and in treaſon, where all the goods were publikely ſold: & alſo in criminall iudgementes the infamy of the parentes did redounde vntounto their children: yet this is more ſtrait and ſeuere, to kill the children together with their parents, ſeyng they can not be gilty of the ſame crimes. But although this be not very p. 115vſuall, yet is it not lawfull for vsus ſimply to condemne it. We ſée how God cōmaundeth whole families to be vtterly deſtroyed, to ſhew how much ſinne is to be deteſted and abhorred: and God as he is a iuſt iudge, doth alway kéepe a meaſure in his ſeuerity. Therefore this example can not be preciſely condemned, but it is better to leaue this at liberty. For we know that the kinges of the Eaſt part did exerciſe cruell and barbarous dominion or rather tyranny towards their ſubiectes. Therefore there is no cauſe why any man ſhould contend much about this queſtion. It greued king Darius that he was ſo deceaued. Therefore he doth not execute puniſhment vponupon the wicked accuſers, onelyonly becauſe Daniel was wickedly oppreſſed of them, but becauſe they did hym iniury. He would therefore rather reuenge himſelf then Daniel: and he was not content to recompence them with equall puniſhment, but he puniſhed euen their children alſo.

25 Afterward king Darius wrote vntounto all people, nations, and languages that dwelt in all the world: peace be multiplied vntounto you.

26 I make a decree, that in all the dominion of my kingdome, men tremble and feare before the God of Daniell: for he is the liuing God and remayneth for euer: and his kingdome ſhall not periſh, and his dominion ſhalbe euerlaſting.

27 He reſcueth and deliuereth, and he worketh ſignes and wonders in heauen and in earth, who hath deliuered Daniel from y^e power of y^e Lyons.

Here Daniel addeth the decrée of the king which he cauſed to be publiſhed: and by this decrée and proclamation he teſtifieth that he was ſo moued with the deliueraunce of Daniel, that he gaue the moſt high glory to the God of Iſrael. Yet do I not thinke that the king is ſufficiently proued hereby to be of ſound religion, as many interpreters do here commend king Darius aboue meaſure, as though he had bene wholy conuerted and had receaued the true worſhip preſcribed in the law of Moſes. No ſuch thing can be gathered of the wordes of the decrée: and the matter it ſelfe doth declare, that hys dominion and kingdome was neuer purged from ſuperſtitions. For king Darius ſuffered hys ſubiectes to ſerue Idoles, and he himſelfe ceaſed not to be polluted with ſuch filthines: but he would place the God of Iſrael in the hieſt degrée, as though he could couple together fire and water: of the which thing we hauehave ſpokē before. For the prophane men thinke that they do their duty to the true God, if they do not altogether contemne hym, but appoynt him ſome place: but eſpecially when they preferre hym aboue all the Idols, they thinke that they hauehave ſatiſfied God. But this is fooliſh. For except all ſuperſtitions be aboliſhed, God hath not his right, for he ſuffereth no cōpanions. Therfore this place doth not ſhew that there was any true or ſincere Religion in kyng Darius: but we may onelyonly gather hereby, that hee was moued with this miracle, to this ende that hee ſhould celebrate throughout all nations that were ſubiect vntounto him, the glory and name of the God of Iſrael.

To conclude, as it was but a particulare motion of kyng Darius: ſo he went not beyond this particulare affectiō: neither did he thoroughly acknowledge the power & goodnes of God: but tooke hold of that onelyonly which was before his eyes. Therfore he could not generally know y^e God of Iſrael, that he might giuegive him ſelf to true & ſincere pietie: but (as I hauehave ſayd) he would hauehave him to remaine amōg the other Gods, and to be ouer them: but ſo that he ſhould not be alone. But God doth refuſe this halfe worſhip. Therefore there is no cauſe why Darius ſhould ſo much be prayſed. Yet ſhall he condemne all thoſe by his example, which at this day do profeſſe them ſelues either Catholicke kynges, or Chriſtians, or defenders of the faith, and in the meane ſeaſon do not onelyonly oppreſſe true Religion, but alſo as much as in them p. 116lyeth, do ouerthrow the whole worſhip of God, & would willyngly aboliſh his name out of the world: exerciſyng tyranny agaynſt all the godly, and eſtabliſhyng wicked ſuperſtitions thorough their crueltie. Darius ſhalbe a worthy iudge vntounto them: and this decrée which Daniel rehearſeth ſhal ſuffice to condemne all ſuch.

Now hee ſayth: That this decree was written to all people, nations and languages that dwelled in all the earth. We ſée that Darius would not onelyonly hauehave the power of GOD knowne to the people which were nere him, but he did ſtudy to declare it farre and wyde. Therfore hee did not onelyonly publiſh it in writyng thoroughout all Aſia and Chaldea, but euen amongeſt the Medes and Perſians. Albeit he neuer reigned in Perſia: but becauſe his ſonne in law had taken him into the ſocietie of the Empire, his authoritie dyd alſo extend ſo farre. And thus ought it to be vnderſtand whē he ſayth, thorow the whole earth. For it is not ſpoken of the whole world, but of that Monarchy which was ſpread almoſt throughout the Eaſt. For the Medes and Perſians bare rule from the Sea vntounto Aegypt. Seyng then the Empire was ſo large, Daniel doth not without cauſe ſay that the decrée was proclamed throughout the earth.

Peace be multiplied vntounto you. We know that kynges do thus faune vponupon their ſubiectes, and vſe gentle prefaces that they may more eaſily obteine their purpoſes, and alſo that they may hauehave them more obedient ſubiectes. And this is a thyng that coſteth them nought, to wiſh peace to their ſubiectes. And in the meane tyme (as I hauehave ſayd) by this bayte they do often times ſéeke fauour to prepare their ſubiectes to further bondage. By the name of peace it is wel knowen that a proſperous ſtate is vnderſtand: as though hee ſhould ſay, I wiſhe you to do well and proſperouſly.

Afterward hee addeth: That a decree is made in his preſence, that is to ſay, that he of his authoritie doth comman̄de all his ſubiectes: that they all do feare and tremble before the God of Daniel. By the which feare and tremblyng he vnderſtandeth nothyng but reuerence and worſhip. But thus vſe all prophane mē to ſpeake, which are afrayde at the naming of God. Yet it ſemeth that he would expreſſe that y^e power of the God of Iſrael was euident, which ought to moue them all to reuerence and worſhip him, and that with feare and trembling. And this maner of ſpeach ſemeth to be taken of a true principle: becauſe God is neuer truly worſhipped but when men are humbled and brought downe. Therfore God nameth him ſelfe many tymes terrible: not that he would driue his ſeruauntes to worſhip him by feare: but becauſe (as I hauehave ſayd) the mindes of men can neuer be well prepared to due reuerence, vnleſſe they fully perceaue the power of God, ſo that they are afrayde of his iudgement. But if feare onelyonly ſhould hauehave place in the mindes of men, he could not frame them to true holines. For that ſentence of the PſalmePſal. 130.Ps 130 is to be conſidered: There is mercy with thee, that thou mayeſt be feared. God can not therfore be rightly worſhipped or feared, vnleſſe we be perſuaded that hee wilbe entreated, and that we be ſure that he wilbe mercyfull vntounto vsus. Yet is it neceſſary that feare and tremblyng go before, which may humble and bring downe the pride of the fleſh. This is ſignified by theſe wordes: That all may feare and tremble before the God of Daniel. The king calleth him the God of Daniel, not that Daniel had made him, but becauſe he worſhipped him. We may rightly ſay that Iupiter is the God of the Grecians, becauſe he was made a God by their fooliſhnes, & thereby gate his name and authoritie in the reſidue of the world. And ſo Iupiter and Minerua and that multitude of the falſe Gods take their names of their originall.

There is an other cauſe why king Darius calleth him the God of Daniel whom Daniel worſhipped: becauſe hee reueled him ſelfe to Daniel: as he is called the God of Abraham, becauſe hee reueled him ſelfe vntounto Abraham. But to explicate this thing more manifeſtly: why is hee called the God of Daniel, rather then the God of the Babylonians? Doubtles becauſe Daniel, as hee had learned by the law of p. 117Moſes, ſo did hee worſhip God purely, which had made his conuenaunt with Abraham and the holy fathers, and which had adopted the Iſraelites for a peculiare people vntounto him ſelfe. This did therfore depend of the worſhip preſcribed in the law, and the worſhip did depend of y^e couenaunt. Wherfore the name of Daniel is not put here as though he had libertie to fayne or imagine a God: but becauſe he worſhipped that God that had reueled him ſelfe by his word. Finally this maner of ſpeach muſt be thus vnderſtand, that all mē muſt feare that God that hath made his couenaunt with Abraham and his poſteritie, and which hath choſen that nation as a peculiar people to him ſelfe, who hath taught the maner and forme of the true and right worſhip, and hath declared it by his law, and whom alſo Daniel worſhipped.

Therefore let vsus learne to diſcerne the true God from all Idols and mens fantaſies, if we deſire to hauehave our ſeruice and worſhip allowed before him. For many imagine that they worſhip God which yet do wander in all kinde of errours and are not addicted to one true God. This is a wicked thing, yea it is nothyng but a prophanation of true Religion ſo confuſedly to worſhip God. Therefore we muſt marke this difference which I hauehave ſpoken of, that our mindes may euer bee kept within the boundes of the word (leſt we erre from the true God) if ſo be we couet to reteine him and to folow the Religion that hee alloweth. I ſay, that we muſt abide within the boundes of the word, and may neither decline hether nor thether: for we ſhall fall into innumerable deceites of the deuill, vnleſſe the word kepe vsus, as it were faſt bound vntounto it. As concerning Darius, he did know that there was one moſt high God: but (as is ſayd before) he did not caſt away his fayned and wicked Religion wherunto he was accuſtomed. But ſuch mixture of Religiō is intolerable before God.

He addeth: Becauſe he is the liuyng God and remaineth for euer. Here he ſemeth to bring all the falſe Gods to nothing. But (as I ſayd) all prophane men do ſo lift vp their mindes to the moſt high God, that yet by and by after they vaniſh away. Therefore if they did acknowledge the true God aright, they would immediatly exclude all fayned Gods. But they thinke it enough if God hauehave the firſt place, and in the meane ſeaſon they ioyne leſſer Gods to him, that he may lie hid as it were amōgeſt the number, and yet hauehave ſome kinde of préeminence.

Such was the reaſon and ſuch was the purpoſe of Darius: for hee vnderſtode nothing purely and ſincerely of the onelyonly eſſence of God, but ſuppoſed the moſt hye power to be in the God of Iſrael, how ſoeuer other nations worſhipped their Gods. So do we ſée that hee departed not from the ſuperſtitiōs which he had receiued in his childhode. Wherfore there is no cauſe why we ſhould prayſe his godlynes, ſaue onelyonly in this particular action. Yet God doth wraſt forth of his mouth a confeſſion, wherin his nature is deſcribed vntounto vsus. He calleth him the liuing God, not onelyonly becauſe he hath lyfe in him ſelfe but alſo of himſelf, & becauſe he is the fountaine and originall of life. Wherfore this adiectiue muſt be taken actiuely, becauſe God doth not onelyonly liue, but he hath life alſo of him ſelfe: agayne, he is the cauſe of life, becauſe there is no life beſide him or without him.

Afterward hee addeth: That he remaineth for euer: and ſo doth he diſſeuer him from all creatures, amongeſt whom there is nothyng ſtable nor ſtedfaſt. For we do know that not onelyonly eueryevery thyng which is vnderunder the heauen is ſubiect to chaunges, but alſo the heauen it ſelfe. In this point therfore doth God differre from all creatures, that he ſuffreth no chaunge, but is alway in one ſtate.

He addeth: That his kingdome is not corrupted, and that hys domination is for euer. Here doth hee more clearely expreſſe that which he ſpake before of the conſtant ſtabilitie of God, that he doth not onelyonly remaine in his owne eſſence, but that he exerciſeth his power throughout the world, and that hee gouerneth the world by his power and ſuſteineth all things. For if hee had ſayd no more but y^e God remaineth for euer, p. 118as we are wicked, and alſo weake of vnderſtanding, we ſhould onelyonly conceaue this opinion of God, that in his owne eſſence he is ſubiect to no chaunge: but his power which is ſpread in eueryevery place, we ſhould not vnderſtand. This explication then is worthy to be noted when Darius doth plainely expreſſe, that the kingdome of God is not corrupted, but his dominion is for euer.

Agayne, he calleth GOD the deliuerer. They that take hold of this word as an excellent, teſtimony of godlynes, ſay that Darius ſpake like an Euangeliſt, and that hee was a preacher of Gods mercy: but (as I hauehave ſayd) Darius neuer receaued generally that which the Scripture teacheth, that is to ſay, that God doth mercyfully cheriſh all his and helpeth them, becauſe he is mercyfull and becauſe he beſtoweth vponupon them his fatherly fauour. Kyng Darius vnderſtode not this cauſe. The deliueraunce of Daniel was knowne, which was a particular document of Gods grace.

Thus did Darius onelyonly perceaue in particular, that God was mercifull to his ſeruauntes & ready to ſaue & to deliuer thē. But this were but a ſlender matter vnleſſe y^e cauſe were alſo adioyned, that God is therefore a deliuerer, becauſe he hath vouchedſafe to chuſe his ſeruauntes and becauſe he hath teſtified that he wyll be a father vntounto thē, becauſe he is fauourable and mercifull, and pardoneth them when they hauehave ſinned. Vnleſſe therefore that the hope of the deliueraunce be grounded in the frée adoption of God and in hys mercy, it will be but a particular knowledge without force. Darius then doth not here ſpeake as one truely and purely inſtructed of the mercy of God, but he onelyonly ſayth that he is the deliuerer of thē that be his. In déede he rightly concludeth this generall ſentence: that God is a deliuerer, becauſe he hath deliuered Daniel from the power and rage of the Lyons. For of one example he deriueth a more large doctrine, that it is in Gods power to ſaue and to deliuer his as oft as he pleaſeth: and in the meane tyme, he knowledgeth the viſible power of God in one act and miracle, but he knoweth not the principall cauſe nor the fountaine, which was that God embraced Daniel like as the other children of Abraham, and of his fatherly fauour preſerued hym.

Wherefore that this doctrine may be profitable vntounto vsus, and may moue our myndes effectually, that God is the deliuerer: firſt let vsus firmely truſt, that we are receaued into hys fauour of this condition, that he wyll pardon vsus our faultes, and not treat vsus as we deſerue, but for his infinite mercy will fauour vsus as children. This thē muſt be remembred. Laſt of all he ſaith: that God doth worke miracles & wonders in heauen and in earth. This muſt be referred to the Empire and dominion whereof he ſpake a litle before. But Darius alway doth remayne in the preſent miracle before hys eyes. He had ſéene that Daniel remayned ſafe amongeſt the Lyōs: he had ſéene al y^e other torne in péeces. Theſe were manifeſt tokens of Gods power. He ſaith therfore not without cauſe, that he wrought miracles & wonders. And there is no doubt but that Darius was admoniſhed alſo of other ſignes and wonders which were done before that he obtayned that Monarchy. For he had heard doubtles, all that was done to the king Nebuchadnezer, and to king Beltſazar, whom Darius himſelf ſlue to hauehave his kingdome. Wherefore he collecteth moe teſtimonies of Gods power by this occaſion, that he had ſet forth his glory in that worke when he deliuered Daniel. To conclude, if Darius had renounced his ſuperſtitions, this had bene a pure, true, and alſo a full confeſſion of true religion: but becauſe he ceaſed not to worſhip falſe Gods, and did ſtill ſticke to his accuſtomed filthynes, therefore can not his godlines be commended, neither can a true and earneſt conuerſion be collected by this decrée. This is the matter to be conſhdered.

28 But Daniel proſpered in the kingdome of Darius and in the kingdome of Cyrus the Perſian.

p. 119Here is an antitheſis ſecretly touched betwixt the ſtate of Daniel vnderunder the two Monarchies, the Perſians and the Chaldees. For Daniel did ſometymes riſe vp vnderunder Nebuchadnezer, and in the end when this Monarchy was at the point of deſtruction, he began to be knowne agayne: but all that tyme that y^e Chaldees raigned, he was vnknowne and deſpiſed. All men had heard that he was an excellent Prophet: but he was caſt forth of the Court: and though he ſometyme had ſitten at the kynges gate and was in great dignity: yet was he now and then ſent away. Wherefore ſo long as the Monarchy of the Chaldees endured, Daniel was in no hie honour that laſted any ſpace: but vnderunder the Monarchy of the Perſians and Medes he proſpered & was in continuall honor. For Cyrus and Darius were not ſo negligent to forget how meruailouſly God had wrought by hym. So was he in honour not onelyonly wyth Darius, but alſo wyth Cyrus. And it is euident that he left Babylon & went to ſome other place. Although it is not like that he was long amongeſt the Medes, for Darius or Cyaxeres died ſhortly after, and becauſe he wanted an heyre male, all his authority came to Cyrus alone, who was his nephew, the ſonne of his ſiſter, and alſo his ſonne in law by the mariage of hys daughter.

There is no doubt but that Daniel here commendeth the grace of God and his fauour towardes him. For thys was no ſmall comfort in his baniſhment, that he found ſuch fauour amongeſt ſtraunge and barbarous nations, and that he was in ſuch hie honour that all men did reuerence hym. God did mitigate the ſorow of his baniſhment and captiuity wyth thys comfort. Agayne Daniel doth not here regard hymſelfe onelyonly as a priuate perſon, but the end of his honor. For God would hauehave his name to be renowned and prayſed throughout all thoſe countreyes where Daniel was wel knowne. For no man could caſt his eyes vponupon Daniel but the glory and power of the God of Iſrael did appeare. Thys would Daniel note. In the meane tyme there is no doubt of the other ſide, but that the want of his countrey was bitter and greuous vntounto hym: not as it is wont to be to others, but becauſe the land of Canaan was the peculiar heritage of the people of God.

When Daniel therefore was caried away from thence, and afterward was caried farther, euen vntounto the Medes, and in the end to the Perſians, ſo that there was no hope of returne: there is no doubt but that he mourned continually. For that great honour that he had amongeſt prophane men, was not ſo much eſtemed of him, but that he preferred that pledge of Gods fauour and fatherly adoption, that is to ſay, the land of Canaan. Doubtles he had that grauen in hys hart which was written before by Dauid: Pſal. 48.Ps 48I had rather to be a dore keper in the courtes of the Lord, then to be in the greatest wealth of the wicked. Agayne: I had rather to be in the houſe of God, then to dwell in the tentes of the wicked. So was Daniel taught. And Ezechiel Ezech. 14.Ezek 14doth not name him in vayne amōgeſt the thrée moſt holy mē which hauehave bene from the beginning of the world. This was a moſt hie commendation that he was ioyned with Iob and Noah, euen whē he was a young man, or at the leaſt in his midle age, ſo that he ſhould be the third in ſo rare and incredible holynes. Seing then he was ſuch a one, there is no doubt but that he was ſtricken with moſt greuous ſorow when he did ſée that he was appointed to perpetuall baniſhment, ſo that he had no hope of his returne, that he might worſhip God in his temple and offer ſacrifices with the reſidue. Yet leſt he ſhould be vnthankfull vntounto God, he would here teſtify that he felt Gods ſingular fauour, that whereas he was an exile and baniſhed from his countrey, & was alſo ſpitefully drawen away amōgeſt other captiues, he was yet honorably entreated of y^e Medes & the Perſians. This is y^e ful meaning. For it is certaine y^t Cyrus after Darius was dead (as I hauehave ſaid) was y^e ſucceſſor of y^e whole Monarchy, & we ſhall ſée afterward y^t Daniel dwelt with Cyrus, who raigned almoſt 30. yeares: and ſo there was a long tyme betwixt his death & the death of Darius.

p. 120Wherfore this came not to paſſe without y^e meruaylous counſell of God, that the chaunge of the kingdomes did not ſhake the ſtate of Daniel, as it is often ſéene. For new Empires (as we know) are as it were the alteration of y^e world. But Daniel ſtoode ſtil in his degrée, that the goodnes of God myght be euidently ſéene in hym: and that whether ſoeuer he ſhould go, he ſhould cary with hym ſome teſtimony of Gods fauour.

¶ The Prayer.

GRaunt almighty God, ſeyng it hath pleaſed thee to teſtify thy power vntounto vsus by man that is wrapped in many errours: that we be not blinde at this day in ſo great a light which is offered vntounto vsus by the ſonne of righteouſnes Chriſt Ieſus: and in the meane ſeaſon alſo that we be not aſhamed to take profit of the wordes of a prophane man which was not inſtructed in thy law, but onelyonly admoniſhed by one miracle did ſo mightely magnify thy name. Graunt therefore that we may learne by hys example, not onelyonly to knowledge thee the moſt hie God, but alſo the onelyonly God. And like as thou haſt boūd vsus vntounto thee whē thou madeſt thy couenaunt with vsus in the bloud of thy onelyonly begotten ſonne that we ſhould cleaue vntounto thee by true faith, and ſo renounce all clowdes of errors, graunt that we may alway behold that light vntounto the which thou calleſt vsus, and by the which thou leadeſt vsus, whiles that we come to the contemplation of thy glorious maieſty, that we being made like vntounto thee, may in the end hauehave the full fruition of that glory which we now do onelyonly beholde in part and a farre of. Amen.

¶ Faultes eſcaped.

In the 5. leafe of the Preface, the firſt page, line 9. for quite read quiet. In the 2. leafe of the booke 2. page, line 8. for Belteſhar, read Beltſazar, and in the next lyne for Abdenego, read Abednego, in ſome bookes.

In the 104. leafe, firſt page, lyne 30. for a ſhamefaſtnes, read that ſhamefaſtnes.

In the 97. leafe, firſt page, line 18. for graund, read graunt.

ETSI MORS, INDIES ACCELERAT

VIVET TAMEN POST FVNERA VIRTVS

❧ Imprinted at London by Iohn Day, dwelling ouer Alderſgate. 1570.

¶ Theſe bookes are to be ſold at hys ſhoppe vnderunder the gate.

End of the text · John Calvin, Commentary on Daniel (1570)