A Complete History and Mystery of the Old and New Testament, Volume 3 · Appendix · Chapter 9
Daniel CHAP. VI. and Ezra CHAP. I.
THESE Two Chapters give an Hiſtorical Relation of the two Great Conquerours of Babylon, to wit, Darius and Cyrus, in order to the Deliverance of the Jews out of their long Captivity: Firſt, The 6th of Daniel gives an Account of Darius the Median.
Mark 1. Darius hath the Honour given him by Daniel, Dan. 5.31. of Conquering Babylon and taking upon him the Kingdom, not only becauſe he was Cyrus's Grandfather, (as Herodotus, Xenophon, and Juſtin affirm) but alſo becauſe he was the much Senior to Cyrus in the Siege, and was Chief in the Quarrel againſt the Chaldees (ſaith Pererius) and Cyrus, was only call'd in as Dariu's Aſſiſtant, ſaith Maldonate; for the War began not betwixt the Chaldees and the Perſians, but with the Medes againſt them, as Herodotus teacheth: And Cyrus (ſaith Calvin) was content to be a Sharer only in the Conqueſt, eaſily allowing the Title of it (Seni & Ignavo) to the old ſuperannuated Grandſire, to whom, (wanting Children) he was Heir Apparent of the Kingdom of Media, as he now had for ſome time preſent Poſſeſſion of the Kingdom of Perſia.
Remark the Second: Hence Daniel nameth only Darius his ſettling the Kingdom, conſiſting of 120 Provinces, over which he ſet 120 Princes, whereof Daniel was Chief, &c. Dan. 6.1, 2, 3. and this he did with all expedition, even immediately after the Conqueſt of Babylon, within the compaſs of that Year, ſaith Dr. Lightfoot; for which Haſte Junius renders this Reaſon, becauſe he was now come to his Old Age, which is call'd an Evil Age, Eccleſ. 12.1. and deſir'd to ſee ſome Settlement before he died. Joſephus ſaith, that Darius carry'd Daniel from Conquer'd Babylon along with him into Media out of his great Veneration to him; becauſe (1.) He had foretold the fall of Belſhazzar, &c. for which cauſe Nebuchadnezzar had favour'd Jeremy, Jer. 39.11, &c. (2.) He ſaw in Daniel a Right Noble Spirit, even the Spirit of the Holy God: And (3.) Becauſe himſelf was now Old and unfit for Government, and therefore Darius took Daniel along with him for his Aſſiſtance, Joſ. Antiq. 10.12. N.B. 1. We read how Daniel Propheſied in the firſt Year of Belſhazzar, Dan. 7.1, &c. of the four Monarchies, which he calls Beaſts, becauſe they were all Beaſt-like, unruly troublers of the World, eſpecially of the Church in the World: The Jews thought that when they ſaw the firſt Beaſt the Babylonian Kingdom deſtroy'd and themſelves in hope of returning from Captivity, they might enjoy ſublime Peace, and God's Plenty after their Return: To this Daniel ſaith, Nay, in a plain Denial, ſaying. Three Beaſts were yet to follow in troubling them; and this Prophecy he wrote in Chaldee for a Caution to the Chaldees, but Belſbazzar would not be caution'd, but by Pride and Profaneſs ruin'd himſelf and all his. N.B. 2. Daniel after that firſt Year of Belſhazzar, Propheſies again in his third and laſt Year, Dan. 8.1, &c. Now was Babylon cloſely beſieged, therefore Daniel could not be corporally at this time in Shuſhan, the chief City in Perſia, but in Viſion only, ver. 2. ſaith Maldonate, tho' Joſephus ſaith it was in Ecbatane, a prime City in Media: In this Chapter Daniel Propheſies how the Grecian Goat ſhould deſtroy the Medo-Perſian Ram, (as he had done the Babylonian;) and how in the 137th. Year of the Grecian Monarchy, when the Tranſgreſſions of the Jews are come to the full, a little Horn ſhould ariſe out of Alexander's Succeſſors, namely, Antiochus Epiphanes, which would caſt down the Doctrine of Truth and its Profeſſors to the ground, proſpering in ſuch Practices for a little time, which as Chriſt himſelf (that Palmoni Hammadabbar, or Excellent Speaker, or Wonderful Numberer, ver. 13.) Interprets to laſt not all out 7 Years, which was much leſs than their 70 Years Suffering in Babylon; for 23000 Natural Days of 24 Hours, do but amount to Six Years, Three Months, and Twenty Days, ſo Gracious was the Meſſiah to put ſo timely a period to his Peoples Sufferings at that time in their own Land, ver. 14, 20, 24. but the Prince of Princes, againſt whom he Warreth, ſhall at the end break him in pieces, by laying a loathſom Diſeaſe upon him, and ſo wrap him up (without the hands of Man) in the Sheet of Shame, v. 25. This Prophecy Daniel writes in the Hebrew Dialect, and all the following Chapters to the end of this Book, becauſe theſe all concerned the Jews to know, as before he had writ in the Chaldean Tongue from the 2d. Chap. ver. 4. to this Chap. the 8th. becauſe it concern'd the Chaldeans, &c. This ſad Viſion made Daniel Sick out of Sympathy with Sion, yet prudently he reſtrain'd his Sorrow, and roſe up to do the King's buſineſs, ver. 27. Which words make it manifeſt (ſaith Polanus out of Calvin) that Daniel was not now in Perſia but in Babylon, executing the Office of that Triumvirate or Chief of the three Princes, who had the overſight of the 120 Governours whom Darius had plac'd over his 120 Provinces, whoſe Accounts Daniel took both of Tribute and Affairs with his other two Co-partners. N. B. (3.) Darius being enamour'd with that excellent Spirit (of Prophecy, Prudence, &c.) he beheld in Daniel, deſign'd to preferr him over all the Princes and Preſidents, and to commit to him the Government of the whole Realm, when he found himſelf diſenabl'd for it by his Old Age, Dan. 6.3. This ſingular Promotion of Daniel (conceiv'd to be preſently after the Conqueſt of Babylon, and Settling of the Empire) made this Holy Prophet a moſt obnoxious Eye-ſore and object of Envy to all the Princes and Preſidents, who hereupon Club their Wit with the Devil, as well as one with another, ver. 4. to find ſome fault in the Management of his High Matters, that they might impeach him of High-Treaſon, (ſay Grotius and Vatablus) and ſo take him out of their way; but they failed in this Impious Project.
Remark the Third, Is hereby Introduced: No ſooner had God promoted Daniel thus High for the good of his Church in her low Eſtate ſtill in Babylon, to have ſuch a Friend in the Court as this prudent Prophet to Plead for them, but preſently the Devil imploys all his Imps and Inſtruments to Remove him out of the way; and when they could find no Treaſon in him as to his Service of Man, (ſaith Grotius) they reſolve to find it in his Service of God: They lay their Plot to deſtroy Daniel, but God overſhoots the Devil in his own Bow.
Mark 1. Thoſe Plotting Princes do Requeſt of this King Darius, to Eſtabliſh a Royal (but a moſt Irreligious) Statute, That whoſoever ſhall ask a Petition of any God or Man for 30 days, ſave of thoe, O King, he ſhall be caſt into the Den of Lions, ver. 5, 6, 7, 8. This Act of Ʋniformity by an Ʋnalterable Decree, is the Plot.
Mark 2. This too facile Old King (now in his Dotage) was eaſily overcome to paſs this Act, and to Sign it with his Signet Manual, becauſe (ſaith Capellus) it was accommodated to his ambitious Humour, now fluſh'd up with his new Conqueſt of Babylon, he can now ſwallow down Divine Honour done to him, beſide (ſaith Junius) this would exalt him above his Corrival Cyrus, &c.
Mark 3. When Daniel underſtood what was done, ver. 9. (hearing it proclaim'd) He left the Court as unwholeſome Air to breath in, and retiring to his Houſe, he comfortably converſeth with his God, his Windows being ope as his Cuſtom was, ver. 10. and this Cuſtome he would not break in ſhutting his Windows, now either to the ſcandal of the Weak or ſcorn of the Wicked who watched him, and would have charged him with Diſſimulation if he had ſhut them, &c.
Mark 4. Theſe Watchers found Daniel thus praying upon his Knees: The Sun ſhall ſooner ſtand ſtill in Heaven, than Daniel will ſtop his praying to his Father in Heaven: Who can ſtand before Envy, Prov. 27.4. thoſe envious ones had now got matter enough, they come with full Mouth to accuſe Daniel to Darius, ver. 11, 12, 13. they call him in Contempt, a Royal Captive, a Priſoner at Mercy, ſaying, Though thou haſt preferr'd him above all us Princes, and purpoſes to promote him over all the Realm, ver. 3. yet dare this Fellow break the King's Law.
Mark 5. Darius now reflects upon his own Raſhneſs, ſo ſoon as he found himſelf circumvented by his wily wicked Flatterers againſt ſo innocent, ſo uſeful and ſo honourable a Perſon: He rages not againſt Daniel for denial, as Nebuchadnezzar had done againſt Daniel's three Noble Companions for the like, Dan. 3.19. but diſavows all deſire after Daniel's Death, and labours by alledging all Arguments for Daniel's deliverance until the Deſcent of the Sun, ver. 14. but this after-wit would not do againſt the Craft and Cruelty of Daniel's implacable Adverſaries, they urge the unalterable Law, they rage againſt him (ſaith Calvin) ſaying, thou art an old deſpiſed King; if not, We and thy Subjects will rebel againſt thee.
Mark 6. Darius, though he had ſome faint Deſires to deliver Daniel, yet yields to the ſtrong Tide and Torrent of theſe Time-ſerving Malignants, ver. 16. Grotius ſaith, there was ſome Humanity in this King in deſiring to do Daniel a kindneſs from his peculiar Reſpect to him, but [Ne micam Pietatis] not a dram of Divinity or Religion in him, ſeeing, though he perceived Daniel's God to be the true and moſt mighty God, yet doth he deprive God of his Right, in neither worſhipping him himſelf, nor ſuffering others to do ſo by his late Edict: However, he Prays God to deliver Daniel, when he ſent him to the Lions Den. N.B. Oh miſerable Comforter, he commendeth Daniel's ſerving God (which he had forbid by a Law, as Nebuchadnezzar had done before him, Dan. 3.28.) and perhaps might have ſome hope of Daniel's deliverance, from that inſtance of God's delivering thoſe three Young Nobles out of the fiery Furnace; and Calvin adds, Darius knew that Daniel had truly foretold the fall of the Chaldean Monarchy, whereby he underſtood that the God of Iſrael was the All-knowing God, and had all created Beings at his over-ruling Command: Notwithſtanding all this, the King Conſents and Commands even againſt his own Conſcience, to caſt Daniel into the Den of Lions. N.B. Thus the beſt Man in the Kingdom became a Sacrifice to the Malice of the vileſt Men, and that by the Puſillanimity of a King, truckling to the Violence of his own Paraſites, this oft falls out in following Times, &c.
Mark 7. To make all ſure, a Stone is laid on the Mouth of the Den, ſealed both with the King's and with the Courtiers Signets, ver. 17. The Stone was too great (ſaith Grotius) for ſuch a Decrepit Daniel (now old) to remove or break, and the Court Lords muſt Seal it alſo (ſaith Maldonate) for they dare not truſt Darius, who (they knew) had reſpect for Daniel, and was deſirous to deliver him, and the King's Seal muſt be affixed firſt, becauſe he feared the Princes would draw him out and murder him, if the Lions did not: Thus the King complies with his wicked Courtiers (ſaith Calvin) notwithſtanding his Conviction to the contrary, both in condemning good Daniel, and in caſting him into the Lions Den; and likewiſe in making all this faſt work to make him a prey to the Lions. N.B. Which teacheth, when a Man once gives way to one Sin againſt his Conſcience, he knows neither End nor Meaſure, but will Sin again and again; and no doubt (ſaith Calvin) but God had his Holy Hand in all thoſe contrivances of theſe curſed Conſpirators for the greater Manifeſtation of his own Miracle. N.B. And all this ſure Work was done (ſaith Grotius) to ſhadow out what was accordingly done to Chriſt, Matth. 27.60, 66.
Mark 8. Now is Darius in deep perplexity, ver. 18. [in luto haeret] He ſticks faſt in the Mud (ſaith Calvin) he is now ſelf-condemned of his own Conſcience, for his unwittingly betraying, but wittingly condemning his very beſt Counſellour [He went to his Palace, and paſſed the Night Faſting, &c.] his perplexity put him by both his Meat and his Muſick, all which (ſaith Janius) was but the product of his own Precipitancy, in hearkening to the Counſel of his wicked Courtiers; and Polanus adds, now was it the Duty of Darius to reſcind his own raſh Edict, and not only to rate thoſe loſel-Lords, but alſo to over-rule them in their barbarous deſign againſt Daniel, &c. Herod was thus perplex'd in the like Caſe. Matth. 14.9 Luke 9.7. N.B. 1. Daniel in the Lions Den fared better than Darius in his Royal Palace, eſpecially if that Apocryphal Addition of Daniel hold true, which ſaith, that Habakkuk brought a Meſs of Pottage to this Daniel in the Den: Keckerman calls Pottage [Succus benignus] a moſt nouriſhing Juice (containing the Quinteſſence of good things extracted by a continued boiling) for the Suſtentation of Humane Life; ſo we ſee ſundry ſick Perſons are long ſuſtained by ſupping a little good Broth only: Now if the Veracity of that Apocryphal Author may be credited, then it neceſſarily follows, that the Caſe of Daniel in the Den (who believed in his God, ver. 23. and therefore had nothing to put his Palate out of Taſte, or to diſcompoſe his Appetite, while his Faith conquer'd his Fear, he might drink up this benign Broth with a chearful and thankful Mind) was far more comfortable, than the Condition of Darius in his Palace: Who was in ſuch a perplexity of Spirit, that he cared for neither Meat nor Muſick, and Sleep was departed from him, but ſtood amuſed and amazed, as Herod did, foreign, Luke 9.7. pendebat animi dubius, ſticking faſt in the Mire and could find no way out, as is the import of that Greek Word. Thus Godleſs Men in the fulneſs of their ſufficiency are in ſtraits, Job. 20.22. whereas a Godly Man in the fulneſs of his ſtraits hath a ſufficiency; that is, he is Contentful, true Piety hath true Plenty: Godlineſs only hath the right Autarkie or ſelf ſufficiency, as may be ſeen in David, 1 Sam. 30.6. in Habakkuk, Hab. 3.16, 17. in Paul, Phil. 4.11. He had nothing, yet poſſeſſed all things, 2 Cor. 6.10. therefore Godlineſs is call'd great Gain, 1 Tim. 66. if no more be gained but it ſelf. N.B. 2. But ſuppoſe, that Apocryphal Addition be no better than a Jewiſh Fable, as is generally believed by the Godly-learned; yet may it not be judged improbable, that the Jew who invented that Conceit was ſome pious Man, and might ground his Fancy upon that Text in Habakkuk, Hab. 2.4. The Juſt ſhall live by his Faith, which Words were doubtleſs as benign a Juice to the Soul of Daniel in the Den, as a Meſs of Pottage could have been to his Body, for Faith extracteth excellent Nouriſhment to the inner Man out of the precious Promiſes of God, effectually ſucking thoſe Breaſts of Conſolation, ſo called Iſa. 66.11. whereby ſpiritual Life is maintained: Thus Daniel in the Den learnt this Leſſon from Habakkuk to live by his Faith, as himſelf had done, Hab. 3.16, 17. and Daniel fed upon his Faith, as ſome read the Words, Pſalm 37.3. and made a good living out of it alſo, for by the force of his Faith, 'tis ſaid, he ſo muzzled the Mouths of the Lions in the Den, Heb. 11.33. that they had no Power to do Daniel the leaſt damage, ſo he lived by his Faith, for he dyed not by them.
Mark 9. Such was the King's Care of Daniel, and the Guilt of his own Conſcience, that he lay all Night as it were on a Bed of Thorns, which ſuffer'd him not to ſleep or reſt, ver. 19. whereas ſleep is a ſweet Parentheſis, intervening betwixt a Man's Toils, Travels and Troubles attending each Day, ſufficient to the Day is the evil thereof, Matth. 6.34 Man goes forth to his Work, and to his Labour till the Evening, Pſalm 104.23. then God (in Mercy to Man) appointed the Night for Man's Reſt and Refreſhment; but this poor deſponding Darius (though a mighty Monarch) lay waking and watching all Night, toſſed to and fro 'twixt Hope and Fear, and could not ſay with Lord Burleigh High Treaſurer to Queen Elizabeth, when putting off his Gown, going to ſleep, he uſed to ſay to it [Lye thou there Lord Treaſurer, I bid adieu to all State Affairs for this Night] whereas this Carking King was glad to get up very early in the Morning, as the Hebrew Word [biſhpharphara] ſignifies, and haſtens to the Den with Perturbation, ſaith the Chaldee, not fearing the disfavour of his Curriſh Courtiers (ſaith Calvin) for his Grief had ſwallowed up his fear; He runs to he ſatisfied, &c.
Mark 10. Darius at the Den cry'd out with a deplorable Voice, ver. 20. far differing from the Voice of Daniel, ver. 21. Darius in a loud Lamentation asks Daniel [Is thy God able to deliver thee? &c.] 'twas a commendable Queſtion of Care and Love in Darius to Daniel, the tendereſt Father could have done no more to his deareſt Son, and 'tis the more laudable here, inſomuch as it came from a Mighty Monarch to a Captive-Jew, and Priſoner at Mercy. Junius ſaith, that Darius here doth highly commend both Daniel and the God of Daniel, though he doth it but darkly, declaring him to be a Potent, but not an Omnipotent God, he ſpeaks doubtfully [Is he able▪] us ſolent increduli, ſaith Calvin, according to the Cuſtom of Unbelievers: Daniel Anſwers with an undiſturbed Voice, ver. 21, 23. praying for the King's Proſperity, though thus proſecuted under his Government: Calvin obſerves, Daniel might deſervedly rather have curs'd the King, and complain'd of his Perfidiouſneſs and Cruelty to his Grand Councellour, &c. ſaying, Oh unconſtant King, had not God been a better Maſter to his Servant than thou art to me, I might have periſh'd for thee, &c. but my God, whom, as thou ſayſt, I ſerve continually, hath ſent his Angel, who (Grotius ſaith) was one of the Watchers, Dan. 4.17. and who either ſhut the Mouths of the Lions literally, or took away their hunger from them, or made Daniel appear terrible to them (ſaith Tirinus) becauſe by Faith I truſted in him, Heb. 11.33. chuſing rather to be caſt to thoſe Lions, than to carry about a Lion in my Boſom, an inraged Conſcience, as thou Darius now doſt: He acknowledges God the Author, ſays Calvin, and the Angel but the Miniſter of his Deliverance. N.B. The Rabbins Riddle here is [A Lion comes and delivers a Lion from the Lions] meaning, the Lion of the Tribe of Judah comes and delivers from thoſe Lions Daniel, as ſtout as a Lion, &c.
Mark 11. The Motives and Procatarctick Cauſes of Daniel's Deliverance, which were two, 1. His Innocency, ver. 23.2. His Faith, ver. 24. 1. He had a double Innocency, one toward God, not in reſpect of his Perſon (ſaith Polanus) which he utterly denies, Dan. 9.7, 18. but in reſpect of his Cauſe, for which I am thus condemned; and therefore God hath thus aſſerted his own Glory and my Innocency, not from any Merit of mine, but from his mere Mercy (ſaith Calvin) ſpeaking only of his Temporal, not of his Eternal Salvation: The other is toward Man [I am no Rebel againſt thy Royal Authority, O King] as my falſe Accuſers do accuſe me, for Obedience to Kings muſt be only in God (ſaith Calvin) and we muſt firſt fear God, and then Honour the King, 1 Pet. 2.17. 2. His Faith in God hath been ſpoke to before, no doubt but he prayed hard, as David did, Pſalm 22.21. the Prayer of Faith is of great force, believing, God knows how to deliver his, 2 Pet. 2.9.
Remark the Laſt, Is the Event of all, which is manifold;
Mark 1. Darius was exceeding Glad that Daniel was delivered, ver. 23. Shagee Teeb, Hebr. Vehementer latatus, having now got a bleſſed Allay to his diſtracted Mind and troubled Conſcience, ver. 18. He was much cheared that ſo good a Subject was ſaved, &c.
Mark 2. Darius (thus delighted) immediately commands that Daniel ſhould be drawn out of the Den of thoſe fierce and fell Lions, which was done accordingly, ver. 23. not ſtaying for thoſe Lords whoſe Seals were upon the Stone, ver. 17. for this Miracle had rais'd up the King's Courage and Reſolution to diſregard them, and to make amends without them, in what he had done amiſs by their unjuſt Inſtigation; beſides Darius's Decree againſt Daniel was already Executed, the Law was ſatisfied, yet Daniel was delivered.
Mark 3. Daniel was drawn up out of the Den, probably with Cords as Jeremy had been out of the Dungeon, Jer. 38.12. N.B. This was a lively Type of our Lord Chriſt's Reſurrection, upon whom that furious Lion, Death (that can devour all Mankind) could have no Power, Acts 2.24. Rom. 1.4. Death could not poſſibly hold God-man, &c.
Mark 4. Darius then, commanded Daniel's Accuſers to be caſt into the ſame Den, ver. 24. Nec lex eſt juſtior ulla quam necis Artifices arte perire ſuâ: Theſe Lords digg'd a Pit for Daniel, and now juſtly fall into it themſelves: This juſt Law of Retaliation, the Lord oft obſerveth, Pſalm 7.15, 16. and 9.15, 16. Prov. 26.27. Eccleſ. 10.8. Judg. 1.7, &c. The King commanded this to be done out of his abſolute Power common to theſe Eaſtern Kings, yet his Wrath here was juſtly incenſed, the Miracle was ſo marvelous, and the Guilt of the Malefactors ſo manifeſt, that without any further Proceſs or Examination; he denounces the Sentence of Condemnation, and commands immediate Execution.
Mark 5. Their Wives and Children were caſt in with them, ver. 24. Calvin accounts this an Act of over ſevere Cruelty, and ſeems to reſolve it upon the Arbitrary Dominion of thoſe Eaſtern Monarohs, who uſed many barbarous Exerciſes therein; yet ſimply he would not have this Act condemned: Bullinger evidences the Equity of it, by the like Judgments of God, as in the Deſtruction of the old World, of Sodom, and of Amalek, none were ſpared: The like we read of Achan, Joſh. 7.24, 25. of Dathan and Abiram, Numb. 16.32. and of Haman, who was hang'd upon the Gallows he had prepar'd for Mordecai (as thoſe Lords periſh'd in the Pit they had digg'd for Daniel) and Haman's Sons were hang'd alſo, Eſth. 7.10. and 9.14. and the Law of Nature and Nations puniſhes Wives and Children of Traitors with a Confiſcation of all their Lands and Goods, whereby they both are diſpoſſeſs'd; beſide they might be partakers of their Parents and Husbands Crimes, either encouraging them to proceed, or approving, or at leaſt conſenting to the Plot.
Mark 6. The Lions maſtered thoſe malicious Lords and all theirs, breaking their Bones ere they came to the Bottom, ver. 24. This gives farther Light and Luſtre to Daniel's miraculous Deliverance: That it was not want of Hunger, or of natural Ferocity by Famine (ſaith Calvin) which made the Lions ſpare Daniel, becauſe they had been newly fed with Fleſh to the full, as Daniel's Enemies objected, ſaith Joſephus; and therefore (ſaith he) Darius gave the Lions food when Daniel was drawn out, and before his Accuſers were caſt into the Den, yet the Lions (though full) did ravenouſly tear them, &c. this is not improbable, but being a Fiction only of Joſephas, ſeeing the Scripture is ſilent, 'tis but an adding to God's Word. N.B. 1. The admirable over ruling Power of Almighty God over all Created Beings for executing his Will, whether in a way of Mercy or of Judgment: All God's Creatures are his Hoſt to perform his Pleaſure, either for Reward or Puniſhment: As the Lion that ſlew the Prophet for diſobeying God, yet ſpared the Aſs, &c. 1 Kings 13.24, 25, 28, 29. and another that ſlew the Man for diſobeying God's Prophet, 1 Kings 20.36. and the Lord ſent Lions upon the Samaritans, becauſe they feared not God, 2 Kings 17.25. Thus thoſe unreaſonable, fierce and furious Creatures have their Mouths muzzl'd by their Maker to the ſparing of Daniel, yet have their Mouths open'd to Maſter his Enemies, &c. All Creatures (both Animate and Inanimate) are God's Servants, &c. Pſalm 119.91. N.B. 2. Here's a loud Alarm ſounded to all wicked Perſecutors of God's People, contrary to their Conſciences, whether they be Princes or Peaſants that do perſecute, ſhall they eſcape by Iniquities? No, God will caſt them down in his Anger, Pſalm 56.7. into a worſe Pit than the Pit of Lions, even into the bottomleſs Pit of Hell among Devils, Pſalm. 9.17. the Throne of Iniquity, that ſets up Miſchief by a Law, ſhall have no fellowſhip with God, Pſalm 94.20. 'tis a fearful thing to fall into the Hands of the Living Lord, Heb. 10.31. He will tear in pieces worſe than a Lion, Pſalm 50.22.
Mark 7. Darius's Decree, ver. 25, 26, 27. that all his hundred and twenty Provinces ſhould fear the God of Daniel, &c. hence Maldonate calls him a Convert, but Calvin Anſwers, If ſo, then he would have deſtroyed Idols, as Inconſiſtent with the Living God and his Worſhip: However, He ſpeaks in Daniel's Diaiect concerning Chriſt's Kingdom, Dan. 2.44. and 7.14, 27, &c. and had learnt all this Doctrine from Daniel whom he now heard, own'd and honour'd, calling God a Deliverer, as he had been to Daniel now, and to his three Noble Companions before, in Chap. 3. Grotius ſaith, N.B. This is a Caution to Kings to execute Juſtice upon the Wicked, to Advance the Godly, as Darius did to Daniel, when he had executed his Enemies; and to bring their Subjects to the Knowledg of the True God by their Laws, elſe are they worſe than Darius, &c.