Scriptures Opened and Cases of Conscience Resolved, Daniel
Dan. 6. 10.
Now when Daniel knew that the writing was ſigned, he went into his houſe and his windows being open in his Chamber toward Jeruſalem, he kneeled upon his knees three times a day, and prayed and gave thanks before his God, as he did aforetime?
Q. What may be conceived to be the reaſon of Daniels opening his windows in the time of prayer?
A. Of Daniels appearing, as he did in this great buſineſs theſe following reaſons may be given.
Firſt, the ſtate of the buſineſs, now in hand, which was this; when the Preſidents and Princes (that envied him) could find no fault or unfaithfulneſs in him, in regard of his carriage in his place, and the Kings affairs, they reſolved to try whether they could find out any thing againſt him in reference to the law of his God; for they ſaw well they had no other way to have their will of him. This being their deſign, they ſo contrived and carried it on by a Decree which they drew the King to confirm, that it was brought to this iſſue; Either Daniel muſt deſert the law of his God, or be expoſed to the Den of Lions: So that his caſe ſeems to be much like that of Mordecai, who was ſingled out as Gods Champion to enter the liſts with Haman, that was ſuffered to procure a Church-ruining Decree, out of a purpoſe that the Lord had to advance his Church and himſelf (the God of the Church) in the eyes of all the world; This being the caſe with Mordecai, he will bow to Haman: This being the caſe of Daniel, he will bow to God, come what will come of it. No marvel: ſince, for him to yield or diſſemble now, was to ſhew that he durſt not ſtand to the Law and Worſhip of his God, and therefore utterly unlawful; the divine rule being this, as to give to Caeſar that which is Caeſars (which he had ſtill done) ſo to give unto God that which is Gods; which he was now to do, and not leave God without witneſs, eſpecially in a thing that was not only againſt the law of Scripture, but of nature alſo; for againſt that it was to leave God un-ſerved (or un-ſerved as to the notice of men▪ and ſo as not to dare to do it in their ſight) for a monethmonth together.
Q. But why then did not Daniel ſtand up againſt ſo ungodly a Decree, to hinder the malicious proceeding of the Princes in it, and the Kings blind aſſent to it?
A. Becauſe (it ſeems, through the ſubtilty of the Princes) he was abſent at the contrivance (when, if preſent, he ought to have ſpoken againſt it, and no doubt would) Here it is ſaid he knew the writing was ſigned, but we find not that he knew any thing of it before; and now it was to no purpoſe for him to ſtir, that being fully done which by the laws of State could not be revoked. It being to no purpoſe therefore for him to go to the King (for he could not help himſelf) v. 14. 15. he went into his houſe, and unto his God, nothing being now left him but to conſider what he was to do for God, and to wait what God would do for him. But to go on
Secondly, we muſt conſider Daniel's place and ſtation; he was a publick perſon, obſerved by all, and that in reference to his Religion and the law of his God, which he (being a kind Repreſentative of the whole Church of God) muſt either now ſtand to, or elſe the Worſhip and Glory of God muſt fall to the ground in his own Church and amongſt his own Company: Daniel therefore had great cauſe to ſay (as Nehemiah, cap. 6. 11.) ſhould ſuch a man as I flee? Should ſuch a man as I Flinch? Thirdly, It may be added that it was his uſe and cuſtom to pray three times a day; In the morning before he went about his buſineſs, at noon, and Meal-time, Act. 10. 9, 10. Pſal. 55. 17. And at night when his buſineſs was diſpatched, and he was to take his Reſt. Having ſtill held (and held forth to the view of others) this courſe; it was no time for him now to intermit it.
1. Becauſe it is a duty lying in the bowels of Religion, ſo to divide our time as to ſet apart daily ſome vacant times for the Service of God; at leaſt, not to leave him a month without daring to have it known that any prayer is made to him: This is the more conſiderable here, becauſe, by this decree, not only the true God, but God in the generality, and any thing called God was excluded, and the King only ſet up to be ſought to for thirty days.
2. Becauſe now there was more need to own God than at other times, there being ſo few that durſt do it: The leſs reaſon therefore there was why Daniel ſhould deſiſt, whom all men knew to have done it.
Q But the queſtion is about the manner of doing, viz. with his windows open; what need that?
A. Yes, of that there was a neceſſity alſo, becauſe it was obſerved before, not only that he prayed, but that he uſed to pray in ſuch a manner; which was not in way of oſtentation (it appears here it was his danger rather than his Honour among thoſe Heathens) but it was done in way of publick Confeſſion and open acknowledgment of his God; and therefore it is ſaid, he did it as aforetime, and why ſo, but to continue compleatly the wonted acknowledgment now there was more need of it than there was wont to be: Hence he now uſed all the ceremonies and circumſtances of Worſhip which he was obſerved to do it with before; as
1. It was done in his Chamber, not in a low obſcure Vault.
2. His windows being opened; not in a Secret corner of the room, or with Shutting window-leaves; but all that opened their eyes might ſee what he was about, and ſo he was more open to his after-accuſation, v. 11, 13.
3. He kneeled upon his knees, a poſture that ſpeaks itſelf to them that behold it, how that they are worſhipping and praying to God that uſe it.
4. His windows were open towards Jeruſalem; becauſe there had been, yea and there would be again God's ſpecial preſence, (in the faith whereof, they might Look thither, in this place wherein they were ſo far removed from it:) withal, when the Temple was firſt built by Solomon, this looking towards Jeruſalem and that houſe, was put in, 2 Chron. 6. 20, 21. 37, 38. with reſpect to their being in Captivity, as that which was ſtill to be ſuppoſed, and (in ſpecial) to be made uſe of when they were in ſuch a condition. See Jonah 2. 4.
5. He obſerved the ſame times too, Praying and Giving thanks (notwithſtanding all the Lions) before his God, three times a day.
Th…s …s Mordecai would neither bow nor budg, neither ſtand up nor move, nor do Haman any reverence, Eſther. 3. 2. and 5. 9. So Daniel will not leave an hoof b…ind him, nor abate an hair of his former homage to God; for he that in ſuch things yields at all, is like at laſt to yield all.
…ourthly▪ Had he not done thus, great … would have ariſen in regard of him… and others.
1. As for himſelf, whereas his body only would be endangered by diſobeying the Decree (and yet its conceived, he might Jun. in Loc.have a Revelation from God to ſecure him, as to that;) Sure he had, a corroboration) I ſay, whereas his bodily Life only was at Stake: If he had been cowardly in this caſe, his Soul would have been endangered, according to our Saviour's threatning of denying thoſe that deny him before men, before his Father and the Angels, Mat. 10. 33. Luke 12. 9. affrighting alſo from the fear of men, by the fire of hell, Mat. 10. 28. For Confeſſion is neceſſary for Salvation, Rom. 10. 9, 10. And the Confeſſion ſhould becompleat alſo without giving place in the leaſt to the prejudice of the truth of God, Gal. 2. 5. 12. and therefore much leſs of the true God.
2. As for others, his being off and on, would have been an horrible offence: Both to the Heathen and the Jews.
1. To the Heathen, and thoſe out of the Church (with whom he had to do in this buſineſs) for would not they have ſaid (if he had ſhrunk) that he had puld in his horns, the Lions had tamed him, he durſt not ſtand to his tackling, to his Religion, to his God, nor truſt him with his Life; nor own him as a God able to deliver him. In this offence, the King himſelf would have been the higheſt, for he found Daniel ſo Faithful to him, and ſo Faithful to God, whom he ſerved continually, v. 20. (even then when he was to be thrown into a Lions Den for it) that he declares himſelf to be convinced, that if his God were able to deliver him, he would deliver him; So that the matter came to this Iſſue, whether he believed his God was able to deliver him; what an horrible ſtumbling-block therefore would this have been to the King and diſhonour to God, if he had not ſtood it out? yea to Daniel himſelf as having leſs Faith than his heathen King; whom he ſo much honoured, ſave only that he preferred God before him?
2. To thoſe in the Church, who muſt need have been taught, yea compelled, Gal. 2. 14. to fall from God to Atheiſm if a Perſon ſo eminent for Piety as Daniel was, had faln before them upon all theſe conſiderations. Daniel did not ſay, (and it had been an high ſin in, him if he ſhould have ſaid) A lion is in the way; therefore, he truſted to his God, …. 23 contemned the Lions, and went on (in full) with all compleatneſs and …nſ…ancy in his holy way:
Which courſe of his, is abundantly confirmed of God, in that the ſame God that ſo confirmed him by his Grace, miraculouſly preſerved him by his Power, ſo that the Lions tore his accuſers not him.
And in all this, he moſt really, and moſt nobly fulfilled Chriſt's precept, give unto Ceſar that which is Ceſars, and to God that which is Gods; So that he could ſay (with a moſt clear and calm conſcience) Before him, innocency was found in me; And alſo, Before thee, O King, I have done no hurt, v. 22.
Dan. 6. 10.
And his windows being open in his Chamber, &c.
Qu. Whether doth Daniels example bind a man in ſuch a caſe to pray ſo openly, when the ſame duty may be performed ſecretly, and ſo the danger ſhunned?
A. In general; Danger may be ſhunned lawfully (yea and ought to be) if the duty required of God may be performed intirely without running into that danger; otherwiſe, when duty and danger meet, and the danger is neceſſarily infolded in the duty, then duty muſt be preferred in obedience to Gods Command, and the danger left to Gods Providence; as it was by the three Children Dan. 3. 16, 17, 18. Moreover (with reſpect to Daniel, and to ſpeak to this matter more fully) if we compare Daniels caſe with others, we muſt obſerve that in his caſe, there was not only required, 1. an act of Religion, that is, the worſhip of God in Prayer; but alſo, 2. an acknowledgment of Religion, and of the God he prayed to: Briefly, Not only a worſhipping of him, but a witneſſing for him. In regard of the former (and if nothing but that had been now required) it might have been enough for him to have prayed to God in ſecret; that might have quieted his Conſcience as to the worſhipping of God: But becauſe he was alſo to give a teſtimony to his God, and to his Religion; therefore a ſecret Worſhip, would not ſatisfie the caſe, and reach to that duty which was now incumbent upon him: Hence it will follow that whereſoever there is the like caſe, there is an Obligation to the like courſe (at leaſt for ſubſtance): when God requires not only a prayer but a profeſſion, and calls us forth to be his witneſſes, we muſt come into the open Court; for though his Worſhip be performed, yet the ſecrecy of it, is a ſacriledg, and robbeth God of his full due.
But otherwiſe a great difference there is, between the caſe here and other more ordinary caſes of confeſſion: For
1. Here was a Catholick cauſe] It's true that Daniels particular Perſon and perdition was ſpecially aimed at; yet their ſpight was not only againſt him: It was the Law of his God alſo, which they ſought to wound through his ſides, and make the Lions devour him and his Religion both.
2. This cauſe was to be managed before Heathens, that called in queſtion the Power of the God of Iſrael, and ſo it amounted and roſe up to this height, whether their Gods were as good as his, or his were the only true God: And this became the Iſſue of it, Dan. 6. 26.
3. Here (as in the caſe of Mordecai) there was an eminent and extraordinary (at leaſt providential) Call; ſo that both of them were ſingled out to be the Lords Champions, to enter the liſts with his Pagan-enemies; And therefore the ſame God that did (as it were) provoke the Devil to a combate with Job his Champion, irritating Satan with his Commendation, Job 1. 8. So ordered the matter alſo in Mordecai and Daniel his days, that thoſe heroick Perſons ſhould even dare the enemies of the Church to do their worſt. Thus it was in the caſe of Mordecai, more plainly, for that cauſed and provoked to a diſmal Decree: Now, its true that here in the caſe of Daniel, the Decree was paſſed before he knew of it (or at leaſt, was called to have any thing to do with it) and yet the opening of his Windows before may be thought to provoke to it: But (howſoever) ſo far Daniel ſtird the Coals, and blew up the fire that was made, as to try it out to their teeth, and to do what he ſhould (and what he was accuſtomed) let them do what they could and the Lions to help them. The Cauſe was moſt glorious and the Call was moſt clear.
4. God did arm (together with his call) thoſe ſelect Servants and Witneſſes of his, with extraordinary abilities and courage to carry on and hold forth to the World, the Cauſe and Intereſt of God, and to fight as his combatants) ſo good and glorious (though ſo dangerous) a fight: Now when God puts ſuch a fortitude into the Spirits of his Worthies (as into Luthers he did) this ſpeaks (as it were from heaven) to them more than to others, to ſtand up in the cauſe of God like that renowned David, 1 Sam. 17. 26. 29. and Paul, Act. 17. 16.
By this it may appear that the cauſe and caſe here ſtands upon different terms than are ordinarily preſented in in the courſe of Providence: And therefore few in all Ages, are ſo remarkably called out to Confeſſion as Daniel was.
Yet is Confeſſion and ſtanding for God (as to the ſubſtance of it, and when there is juſt cauſe for it) a common and a ſtanding duty, Math. 10. 32, 33.
But it belongeth not to the negative Precepts (like that, Thou ſhall not kill, nor commit Adultery, nor ſteal, &c. unto the obſervation whereof all are at all times bound) but it is to be referred to the Affirmative Precepts, (ſuch as thoſe are, to pray, Viſit the ſick, give alms) which bind at all times, but not to all times. The meaning then is not that a man muſt never forbear to give in his teſtimony, or that a man is always bound to divulge what he thinks of Religion, though a Den or Death will evidently follow upon it; but the time and ſeaſon when God calls for it, Rev. 2. 13. is to be obſerved: Then therefore Eliſha appeared for God, 2 King. 5. 28. and Gehazi (not obſerving the time) did the contrary, v. 26.
Only, It belongs to the negative Preepts thus far, that there muſt never be a perfidious diſſimulation though we be not always tied to an open Confeſſion; nor always to the utmoſt Confeſſion: If a man flie in time of perſecution, though this be not ſo high an appearing for God and Religion as reſiſting to blood is, yet it hath in it a real Confeſſion (in Oppoſition to the enemies of Religion) becauſe he leaves his Country, Friends, State, and ſo ſuffers many ways, rather than that the cauſe of God ſhould ſuffer by his abiding under tentation, and being drawn to any thing that ſhould be a prejudice to it. The queſtion then will be double.
Qu. Firſt, In what caſe a publick and open Confeſſion may be forborn?
A. 1. When it is not required of us by thoſe that have Authority (though perhaps, we be preſſed to it out of a malicious petulancy) Prov. 26. 4. Mat. 27. 39, 40, &c.
2. Nor any juſt cauſe for it; but it will rather do hurt than good: Thus Mordecai will not have Eſther to ſhew her kinred or her people, Eſth. 2. 10. for thereby (the Nation of the Jews being ſo hated of the Heathen, Eſth. 9. 1.) She and the Church of God might have fared the worſe; but the ſame Mordecai at another time told them he was a Jew, Eſth. 3. 4. becauſe then the cauſe of God was to be tried, and all the world was to be given to underſtand that there was no need to fear to own the name of a Jew. See Eſth. 6. 13. when the Glory of the God of the Jews lay at Stake.
For this reaſon Chriſt oft commanded Silence to others, becauſe it would obſcure his doctrine, (which he would have eſteemed moſt) by a leſs profitatable, ſeaſonable, and leſs ſolid applauding of his Miracles; And partly, becauſe they did thereby ſo preſs upon him for bodily cures, that it was an hindrance to his preaching, Mark. 1. 45. See Mat. 8. 4. and 9. 30.
And for this cauſe alſo, Chriſt was ſilent himſelf to admiration, Matt. 27. 12, 14. John 19. 9, 10. Some things being ſo frivolous that they were not worthy an anſwer; but eſpecially becauſe he would not hinder his ſuffering by his pleading and that real confeſſion which was to be made by his death for the Glory of God in the Salvation of mankind.
And in other caſes Confeſſion may be needleſs. 1. As: When it is done already, and it is ſufficiently known what our mind is, John 9. 27. and 18, 19, 20.
2. When it will (as in Chriſts caſe it did, Mark 1. 44, 45.) hinder the ſpreading of the doctrine of Religion, ſtir up Envy, and raiſe a greater Perſecution and Oppoſition, Act. 17. 10.
3. When he that offereth Confeſſion is no way able to maintain the cauſe of Religion, and ſo like to make it more contemptible, (unto which ſome refer that Mat. 9. 30.) or will ſhrink in the wetting, Act. 15. 38. wanting Faith and Fortitude to bear the weight of the Croſs, John 18. 8, 9. Hence they were adviſed to flee (rather than ſtay and diſſemble) in the Marian Perſecution that found themſelves too weak for the fire.
4. When things are carried in a way of tumult, ſo that there is an eminent danger to the perſon confeſſing (eſpecially, if an eminent perſon) without hope of helping the truth confeſſed, as Act. 19. 30.
Q. Secondly, In what caſes is confeſſion required?
A. 1. When called to it by authority, Mat. 10. 18. Joh. 1. 19, 20. eſpecially, more ſolemnly put upon it, and preſſed to it, Matt. 16. 63, 64. John 18. 37.
2. When it is ſeriouſly demanded by others and may make for their edification, by information and confirmation of the truth, 1 Pet. 3. 15.
3. When the cauſe of Religion, the Glory of God, the Salvation and Spiritual good of others, calls us to it: As more particularly;
1. When Chriſt is to be acknowledged, and there are no others to do it, Job. 32. 11, 12. Luke 19. 40.
2. (As in this caſe of Daniel) when otherwiſe wicked men will be imboldened to blaſpheme and cry down the cauſe and truth of God, becauſe none dare appear for it. See Act 1. 8. with, Act. 4. 10. 18, 19, 29, 33.
3. When the weak will be offended and tempted by our ſilence and puſillanimity to apoſtacy, or to that diſſimulation, Hypocriſy, and timidity, that is next to apoſtacy, Gal. 2. 14.
The Concluſion may be, the reſolution and anſwering of ſome Queſtions and Objections.
1. Q. We read of no ſuch appearing of Daniel in the third Chapter, where there was ſuch another decree as this; why ſo much now and nothing then?
A. We muſt not think that he yielded then that is and was ſo faithful and couragious now, and heretofore, Chap. 1. 8. but though he forbore toworſhip the Image, yet the accuſing of him was forborn there, (ſo as it is not here) and that, it's very like, becauſe he was in ſo high favour with the King (of whom he had merited ſo much before (Chap. 2. 46.) that he was above their reach, and they might rather fear diſpleaſure by oppoſing him than hope to make the King diſpleaſed with him. It was enough that Daniels companions that were then ſingled out and accuſed, ſtood to it to the utmoſt; but here Daniel himſelf is brought upon the ſtage.
2. Q. But how comes it to paſs that here, there is no news of any ſtanding up beſides Daniel, no not of Shadrach, Meſchech and Abednego, that were men ſo eminent?
A. 1. Perhaps thoſe three, (that were not in the Kings Gate, as Daniel was, but ſet over the affairs of the province of Babylon, Chap. 2. 49.) might not be now at …and, and in ſight of the Authors of this d…ſign and the great Actors in it; but …ht be abroad in the Province, retaining their Place and Office in this Kings time, as Daniel did his eminency, Dan. 6. 3.
2. It's plain that Daniel was here the Perſon aimed at; It's enough that when they, in particular were produced and proſecuted, they were as forward to adventure on the Furnace, as Daniel here was on the Den; (and burning their executioners.)
3. Their miraculous deliverance (Chap. 3. 22. 28.) was ſo famous and freſh in memory, that (though they were preſent, yet) it was not likely they ſhould be proſecuted anew in a caſe of the like kind. Gods ſignal providences at one time, ſcare his enemies, and are his Childrens ſafeguard at another, Eſther 6. 13. Act. 5. 11. 26. 39.
4. We do not read that either they, or any other of the Jews were ſo called to an open Confeſſion as Daniel was, becauſe there was not (at leaſt we find not any ſuch thing related) ſuch open praying to God aforetime, uſed by, and obſerved in, other Jews as it is recorded here concerning Daniel.
5. Here the caſe ſeems like that of David and Goliah, 1 Sam. 17. 9. Mordecai and Haman; They two muſt try it out in the name of all the reſt, and ſo others might ſtand by, look on, and wait the iſſue of the ſingle combate. In ſuch Projects, yea and Laws, wherein ſome perſons are principally aimed at, others (though they come within the compaſs of the Law) are leſs looked after. But had the buſineſs ſucceeded as the plotters intended, and Daniel been devoured, then others of his Religion, might have been like to have fared as he did; whereas (God appearing ſo marvellouſly for the honour and ſafety of his Church and Champions) it repreſented his people to all wiſe men, Eſth. 6. 13. as a People that it was dangerous for the greateſt perſons to contend with in the Cauſe of God, that being to contend with God who will always get the better.
Obj. Faith ſufficeth for Salvation. Act. 16. 30, 31. what need therefore of ſuch confeſſion?
A. 1. It's true that Faith alone is the Grace whereby we receive the Righteouſneſs of Chriſt for our being juſtified and ſaved, Rom. 3. 24, 25. Phil. 3. 9.
But then, Confeſſion is required alſo upon another account, to wit, not as that whereby Salvation is procured, for that's the Righteouſneſs of Chriſt, Rom. 5. 21. but as the duty we muſt perform and the way we muſt walk in, for the enjoyment of that Salvation (and happy Confeſſion at the laſt day, Matt. 10. 32.) which Chriſt purchaſeth, Faith believeth, and the confeſſing Chriſtian (onelyonly, Mat. 10. 33.) enjoyeth.
2. There's no oppoſition between theſe two, believing to Righteouſneſs and confeſſing to Salvation; for Confeſſion with the mouth, is a fruit of Believing with the heart; he that believeth, will ſpeak, Pſal. 116. 10. 2 Cor. 4. 13. (albeit there be many failings and faultrings, Pſal. 116. 11.) Faith therefore ſufficeth to Salvation, that is, ſuch a Faith as includeth Confeſſion, and deteſteth denials, Mat. 26. 15. and falling away (Heb. 10. 38, 39.) And no other Faith.
FINIS.
End of the text · William Thomas, Scriptures Opened and Cases of Conscience Resolved (1675)