FOr a Preface to this Text, take the History of the Penman.

1. His Descent was Noble, Of the seed Royal of Judah, Thought meet for a Cour­tier to the greatest Earthly Monarch of his Cap. 1. 3. time, and chosen Secretary to the King of Kings.

2. His Attainment was admirable, whether, 1. Na­tural, he was a lovely lad, in whom was no blemish, Cap. 1. 4. as the Spouse of Christ, all fair without spots; and as this is the ground of natural love, uniting the heart of Shekem to Dinah, and Jacob to Rachel; so 'tis likewise of spiritual 'twixt Christ and his Spouse, God and his Church (perfectly beautified with his own comliness) Ezek. 16. and eternal love springs hence also; for as horrid de­formity causeth that hellish rage in the damned to one another, and themselves, so celestial beauties (shining with the rayes of divine glory) move hea­venly delight, called by the Apostle, The bond of per­fection. Love is the golden chain that doth unite glori­fied Saints together. 2. His acquired parts are no [...] Septuagint. less rare, as Moses was as learned as Aegypt could make him, so Daniel wanted no Chaldean accomplishment, which had now engrossed the excellencies of all neigh­bour Nations. He was fraught with all wisdom, un­derstanding [Page 2] Science, skilful in Letters, and the rarest Tongues. Now in this pure and well prepared gold was set the Jewel; for, 3. His inspired Attainment graces all, an excellent spirit is found in him, the spirit of the holy gods, said the Magicians, who onely had fami­liarity with the gods that dwelt with flesh, such as the Witch of Endor conjured out of the Earth: But as his name Daniel signifies the wisdome or judgement of God, and Nebuchadnezzar called him Belteshazzar, after the name of his god, so he was incomparably inspired by the onely wise God.

3. His Preferment begins this Chapter, and who can better deserve it then our Daniel. God promotes his servants by heathen Princes, and 'tis the interest of greatest Monarchs to advance such, for it's an ho­nour to them as the name of Christ is blasphemed by disordered Christians, the treacherous carriage of such hath hardned the Turks against Christ, and a lewd servant is the shame of his Master (for if his lewdness speaks his Masters temper, 'tis the greatest disgrace; and if his Master cannot speak him into bet­ter manners, 'tis none of the least) so 'tis an honour to be nobly served. Besides, they are most faithful; Oba­diah is a good Steward to Ahab, none in the Court more careful to the King Ahasuerus, nor so ready to discover Traytors as Mordecai. Artaxerxes is loath to have good Nehemiah his Cup-bearer go from his el­bow. And moreover, they ordinarily bring a blessing with them, this Laban got by Jocob's service, and Potiphar; but especially Pharaoh by Joseph's.

4. In the next place we read of his danger, the cause whereof is envy; he was now lifted up and made the fairer mark. Joseph's gay Coat was a light to the Ar­chers that shot so sorely at him. Persons in great pla­ces are commonly struck at. The Adversarie's plot is [Page 3] this, by irreligion they would shew their loyalty, all the Courtiers were confederate herein; but these were Persians that worship the Moon, (the emblem of worldly vanity) and will do any thing for their god the world: No wonder then if some Court flyes a­mong us of the like disposition are so fruitful in like From May 29. to June 28. is just 30 dayes. devotions, and have neither troubled God nor man, so much as his Majesty with their Petitions, during these thirty dayes, since [...] turn home. Our Monarch may vye Petitions with theirs, though to their Caesar was engrossed Gods part also, which with ours is sacred.

5. Here in the Text is his practice in his danger; godly exercise, and close walking with God.

6. His reward twofold; 1. Evil from his Adver­saries, who cast him into the Lions den. 2. Good from God and the King, who preserved and promoted him.

7. And lastly, his great End accomplished, Gods honour is advanced and established by the Kings de­cree.

The Text is fairly translated, He that will make no strife, shall find none here, allowing onely variety of terms to several Translators.

The Text opened, shews us [...], godliness in several parts, with their harmonious dependance.

1. Constancy; but to be constant and faithful, there's required severity, and strength of spirit; this he wants not, for

2. Here's his secrecy; He goes into his house. Some reservations are inconsistent with honesty; but here's no unhandsom shift, or treacherous concealment; for

3. Behold his faith, looking (through his opened window) to Jerusalem, and the Temple. And is he not over confident? is not this presumption? no, for

4. See his humility; he is upon his knees. Though a complement doth not alwayes declare humility, yet many acts do a habit; for this

[Page 4] 5. Observe his frequency in duty, three times a day, but are his addresses according to the divine will? Yes, witness,

6. His piety, his service is holy, consisting of these two parts, Prayer and Praise. But is he as thankful now as formerly, when in greatest state? doth not his dan­ger shorten this part? no,

7. Lastly, His alacrity and equanimity is seen, in ser­ving and praising God now as he did aforetime.

Now because Wisdoms words are sweet to the soul, and variety makes a feast; let us touch every flower in the Text, and taste the hony that our eyes may be inlightned.

The writing was signed, so we read, and Tremelius Exeratum illud scriptum esset, [...]. Sept. Statutum decre­tum cum cogno­visset. (that learned Jew) and divers other Translators with us: The Septuagint (of great authority in the new Testament) read it, the Decree was established, all to one sence; and Daniel knew it, or had taken full know­ledge of it, yet he adventures to his devotions: hence note,

1. The greatest dangers and difficulties, cannot ter­rifie a godly soul from his duty. Here are three good witnesses near at hand (and his companions) who will Dan. 3. not give Gods glory to another, nor his praise to gra­ven Images, but will rather offer themselves a burnt sacrifice then he shall want a service; and this is from, 1. The law of God, his enemies had got a law against him, which he will rather satisfie with his blood, then deny God his bodily service. It's safer to obey God then man. Princes have great power in their com­mands; upon the command of Jacob and Abner, the young men sport away their lives to please their Ge­nerals. It's said, the Grand Signeur (to entertain an Ambassadour) commanded one of his Train to ride (in full career over a steep cliff) into the Sea, and then asked the Ambassador how many such servants his [Page 5] Master had. Our Lord hath many such servants, we have Daniel, Paul, and many Worthies more. 2. Their Heb. 11. Rev. 6. love likewise doth move them thereunto; this is strong as death, it crops the fairest flowers in their prime, it brings strength and beauty to dust and ashes in amo­rous persons of both sexes. The wives of dead hea­thens have contended (urging before the judges, their love and loyalty that they might burn with the bodies of their deceased husbands) and is spiritual love less powerful? surely no. Paul counted not his life dear for Christs sake, and Peters love at last con­strained Acts 20. 24. him to follow his Master in the like death, though a sadder spectacle being crucified with his head down-ward: and

3. The sence of Gods love to them, makes them thus valiant. Stephen resigned his soul to this revelati­on. Acts 7. The goodship fears neither storms nor tempests if it hath Sea room enough. Gods love is not onely a Fountain, but an Ocean; and Paul concludes, that neither depths nor death can separate a godly soul Rom. 8. ult. there from.

Therefore let us be incouraged to zeal, and Christian valor, what thou wantest in comfortable experiences, make up in faith. Christ is the Captain of our salvati­on, Heb. 2. 11. and we his Souldiers, and what makes souldiers adventerers in a field-fight; or storm, not so much their present pay and maintenance, as the Generals promise of Victory, Honour, Booty, and Preferment; there­fore Heb. 3. 12. this caution is added, Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God. If we believe not Gods promises, we shall be terrified with the hardships of his service. Yet Da­niel is wise and retires himself.

Obser. 2 Whence note, Gods servans are serious and secret in his service. The rule of Christ would lead us not Mat. 6. 6. [Page 6] onely into the House, and Chamber, but closet. Vain-glory in Religion is an undoubted sign of hypo­crisie. Men do their best before those from whom they expect their reward. Jehu will boast of his zeal, and shew it to the world; he hath therefore the better ac­ceptance with men, and the less with God. The Phari­sees in their religious duties, had this aim to be seen of men, and they had their expected reward.

Let's present an instance, 'tis better then a Play, or May-pole.

Here's one stands in the corners of the streets, or Mat. 6. 5. [...], In quibus fere habentur homi­num conventus. B [...]za. rather angles, turnings, and cross wayes, to be seen four ways; 'tis the forum or market where the greatest concourse of people is. The people flock about him and thus admrie, see what a holy man he is, what a devout look he hath, what markes of mortification are in his face. Look [...] his A Plate of Brass upon his brows, with the Dialogue in­scribed. Frontlet, he hath the Law and fear of God before his eyes, what a demure po­sture he stands in, (no butter shall melt in his mouth, for he fasts) behold his religious habit, his large Phi­lacteries on the Hemme and borders of his Garment; Hence was a superstitious respect for the Hemme of the Garment. there's holiness to the Lord, and many divine sentences wrought, take notice of his patience and canstancy, he hath stood here a great while, he makes long and ma­ny prayers.

From this observation, the people are alarum'd away with a Trumpet sounding a call; why, whats the mat­ter? O there's a merciful man doing his alms, and 'tis pitty but the world should know how good a man he is, what a bountiful alms is here, this is a noble Bene­factor, his charity declares that his ability is great; a great man and a good man, this is a Rabbi indeed.

And this is their usual course in their Synagogues, ever sabbath in the midst of their service (after the law written in parchment Roles is carried about, and kissed Ipse vidi. [Page 7] by all the people, as the wise Papists kiss their Crosses, Images, &c.) they have a collection for the Priest, and the Collector (while gathering) turns to the Priest, and tels aloud every mans gift, and the Priest or Levite blesses him accordingly. But the truly reli­gious man is better retired: for he seeks the honour that comes from God alone; he that hath rarities for the King, will not open them in the way to the Court. Christs spouse is a beauty, that will not be blown up­on. 'Tis held in Philosophy, that the motion of the Stellae motus uon editsonum; Sancti non su [...]t sonantes. Stars is without noise. True Saints are not sounding brass, or tinkling cymbals that have but one note, no musical variety that makes a noise without melody.

But though he be within doors his faith flyes out; his windows were open; they seldom shut their windows thereabouts, for they have white ceiled houses, little Hag. 1. 4. windows, and no glass, and he looks to Ierusalem and the Temple: Where Note, Faith is an ingredient to all Christian services. Observ. 3 The Temple here prefigured Christ, and how they agree we shall see. As upon Al­legories, Parables, and Similitudes, there may be an unhappy use of invention; (for particulars in such cases, besides the scope, are not argumentative) so we must diligently regard the main parts of resemblance.

1. It was an institution that the Temple should be re­spected 1 King. 8. in Prayer, as doth plentifully appear in the dedication thereof: So the Lord said concerning his Son, Look unto him and be saved; and him had Jonah respect to under the type: for we reade, That he look­ed towards the Temple, when he was in the depth of Iona 2. 4. the Sea, and had lost the points of the Compass, he could not know East from West; besides he was in the dark cave of the Whales belly, and was muffled and blind folded with weeds wrap't about his head: [Page 8] This then was onely the working of his faith, towards the seat and center of Gods mercy, which is really Je­sus Christ, and in Gospel language is called our ap­proach to God through him, and asking in his name.

2. The Temple was the rarest piece in the world, for materials and workmanship, the most rich and beauti­ful building; no such stately and magnificent structure as the Lords house. The second Temple, that was yet nothing to Solomons, was admirable in Christs time, 'twas glorious for outward glory, & holy for external sanctity: so our Lord Jesus, the rarest piece that ever the worlds eye saw, the fairest amongst men, never the like made of flesh and blood. The Church sets him out to strangers in his colours of white and red, and his Cant. 5. 10. office a Standard bearer, which we corruptly read the chiefest: The goodliest person in the Host is chosen to bear the Royal Standard, and his imployment is his highest grace. They that look no higher then his per­sonal appearance shall never now his worth; but be­lievers lift up their eyes and see him displaying the Royal Ensign of divine favour; and here's his glory.

3. The Temple was so holy that it sanctified the gifts, the Gold and other oblations were hallowed by its holiness. So our Lord Jesus doth our services, though seemingly as pure as gold, yet they will not pass above, without his image upon them. To our prayers there goes his incense, if he takes not up our Rev. 8. 3. names, in vain do we his.

4. The Temple was graced with the presence of God this was the chosen habitation of the mighty God of Iacob. Ionah said his prayer came in unto him in his holy Temple; hither he appointed all the Males to come three times a year to meet him. Here Isaiah be­held his Majesty, and David his beauty, who hath re­course Isai. 6. 1. Psal. 27. 4. [Page 9] to a Temple-revelation, when he would Psal. 63. 3. 4. have his wish his fill of God. And this Christ owns to Philip, If thou hast seen me, thou hast seen the Fa­ther. Iob. 14. 8. The Godhead is inseparably united to the Man hood in Christ, who is the medium for commu­nion between God and man, witness his own words, Thou father in me, and I in them. God Iob. 17. gives us a meeting in grace which we embrace by faith in Christ.

5. From the Temple came the blessing; so David, They shall be abundantly satisfied with the Psal. 36. fatness of thy House, 'twas the place of dole; here the Lord commanded the blessing. In his Temple did every man speak of his honour, be­cause there they received his favour. Now this is Christs singular prerogative, as without him we can do nothing, so receive nothing, all comforts and spiritual blessings (promoting us to heavenly 2 Cor. 1. 4. Ephes. 1. 6. places) we have through him, he entertains our faith with heavenly delicates, joy unspeakable, Fides gratia & [...]peratio dei, qua deus credi­tur, vita purga­tur & anima consolatur. some Grapes of Canaan, first-fruits of glory, the very substance of things hoped for, though so little that 'tis but the evidence of things not seen.

6. Chr [...] makes a likeness 'twixt his dying body, and the Temples overthrow: Solomons was de­stroyed, and another re-edified, with this promise; The glory of the second Temple shall be greater then the first; which was true in Christ, who saith, Destroy this Temple, and in three dayes I will raise it up; and this he spake of his body, which shall now dye no more; and how glorious 'tis, those that have seen him him since his ascension (as Ste­phen Acts 7. ult. & 22. 6. 11. Rev. 1. 13. 14, 15, 16. at his dissolution, Paul at his conversion, and Iohn in his Revelation) will give some light. [Page 10] And hereby we obtain this comfortable hope, Tanta erit disparitas inter corpus spiritu­ale & naturale, quanta sit inter corpus naturale & semen gene­rationis. Observ. that our bodies (that shall be) will as far exceed these in glory, as these their seed, or dust whereof they are made. But though his faith be high, his gesture is lowly and meek, he is upon his knees.

4. Whence we conclude, Our duty to God must be performed with humility; We must serve the Lord with reverence, and James injoyns it in se­veral Sam. 4. 9. 10. of his terms, be afflected, mourn, weep, humble your selves in the sight of God, and he shall lift you up. Our gesture in Prayer must declare an humbled heart; 'tis superstitious to tye up our selves to any one gesture. The Pharisees as we have heard, stood praying, and Christ approves that posture (saying) when he stand praying, for­give. Mar. 11. 25. Daniel kneeled, with many others (both dutiful postures) the servant stands before his Master, the subject kneels before his Soveraign; we read much in Scripture of another posture pro­stration, lying on the face, constantly used by the Turks unto this day. Again,

5. Pious souls are frequent in holy duties; The Observ. Turks fill their Mosques, or Temples seven times a day in their Cities, to our shame. The Papists justly upbraid us with negligence and lukewarm­ness. A fervent spirit, a heart hot in love gadly Rom. 12. 11. [...], in most Copies, and 'tis rejected for this mista­ken sence, that Christians must be time-servers. Psal. 55. 17, 22, 29, 92, 14. embraces every opportunity to discover it self. At evening, morning, and at noonday will; * I pray, said holy David. They that be fat shall eat, and worship. When we serve our selves of the creatures, we should remember to serve the Creator. Cor­pulent bodies have left issue, and are soonest bar­ren; but fat souls in old age are most fruitful: but what's the duty?

6. Prayer is a daily exercise of Gods people, (most useful in times of danger and distress) 'twas that which first drove man to God, when En [...]sh Gen. 4. 2 [...] (signifying calamitous man) was born, then be­gan men to call upon the name of the Lord. It's a flower that springs from the miry pit of affliction. The Israelites pressures made them groan; thus God tels Moses, I have seen their affliction, and Psal. 69. 1. 2. & 130. 1. Hos. 5. 15. heard their cry. God [...] makes the day of evil for this end; he calls it a seasonable, an acceptable time, when he is near, and promises help and de­liverance. Christ withdrew his invisible support from Peter to have his Prayer, and when the earthen Vessel was sinking, and the waters com­ing in upon his soul, this divine air and holy breath bubled forth, Lord save me, I perish: We conclude this, remembring Christ to Thomas, Thou hast seen the evil day, and hast prayed, but blessed are they that (live in this air, and) frequent this duty, in their best and happiest dayes. In the midst of thy comforts, thou hast cause enough to come to God by Prayer.

And now have we made way to the last Obser­vation, the most proper subject for this day, Da­niels praise: And the truth hence is,

7. The molestations of Gods people do not Observ. obstruct his praise; this is evident in Iob, a perfect Iob. 1. 21. man, very great in grace, and goods; in an hour he hears of the loss of cattel, servants, children and all, he rents his mantle, and looks upon himself stript, as naked as when he was born, and yet cryes out, Blessed be the name of the Lord.

The next witness is David, a man beloved of Psal. 42. God, born to a Kingdom, accustomed to holy [Page 12] solemnities, and joyful feasts, stript of all his com­forts, banisht from Gods worship (so dear to him) pierc't with the Adversaries reproach (that cryed, where's thy God?) yet in this condition he stirs up his soul to an exercise of praise. We have like­wise the testimony of Paul and Silas, who recei­ved Acts 16. 25. many stripes, were cast into Prison, and there set in the stocks; yet at midnight, the dead time of the night, they sang praise to God.

To confirm this truth, We have three Argu­ments from the remains of comfort, four from the fruit of sanctified trouble: And lastly, the command of God. God seldom takes all, thou maist find necessaries abiding: Now,

Arg. 1 Ingratitude under the enjoyment of necessaries, is very unchristian; But God affords thee neces­saries: If thou dost doubt this, compare thy com­forts with Gods servants in former ages. We can­not find that they eat any flesh before the flood, (when they lived so long) and divers learned men conclude the contrary, and with good rea­son.

See Iacobs condition, an heir of the blessing, Gen. 28. thou canst not have a worse lodging, the blew heavens are his Canopy, the earth his bed, and the stones his pillow, and here he indented with God, (and conditioned to serve him during life) for bread to eat, and rament to put on. Is Elijah's repast 1 King 19. 6. beyond thy reach, a cake baken on the coals, and a curse of water? Canst thou not entertain thy friend as well as the old Propht? a man of quality, who called back the young prophet, and it's like set the best before him (for it was a dear banquet to the young man, it cost him his life, and what [Page 13] was it but bread and water? Hast thou not a hand­ful of parched corn to eat, nor a draught of water 1 Kin. 13. 19. to drink, Hagars refreshment? which Christ va­lues and sayes it shall be rewarded, therefore thank­fully received. But to leave times and places so remote; 'Tis true we have a good Land, wherein more perish by wantonness then want; with meat In licitis peri­mus. (the workmanship of God) our bodies are destroy­ed, rather then with hunger. The Peasantry in France, the mountaneers in Scotland, and the wilde Who live by trifoyl or hony­suckle-grass eaten raw with a little of their butter. Irish, would make the meanest amongst us thank­ful. But we'l imagine the want of necessaries, for 'tis possible though rare, and yet conclude thou hast life, and thence reason, to the praise of God.

The enjoyment of the greatest temporal mercy, will render ingenious Christians grateful.

Arg. 2 But natural life is the greatest temporal mercy: Ergo, This we have from Christs own mouth (when he rebukes their needless care for accom­modations) Luk. 12. 23. The life is more then meat, and the body is more then rayment, life is the capacity, the end and sum of all other comforts. 'Tis the first, and the last, we willingly redeem it (when endan­gered) with the loss of our substance, we spare not skin, flesh, or limb to preserve life, lancings, and Iob 2. 4. cutting, cures we undergo to save it. Life in Scrip­ture is called a prey, which is alwayes taken (after the fight in victory) with joy and shouting. See how this mercy is prized by a hopeless offender, pardoned at the place of execution. But a godly soul may lose his living, and life too; what remains beyond this to the praise of God? An. His Grace.

Arg. 3 Where true Grace is, there is the greatest cause of thankfulness. But the children of God have [Page 14] true grace, they have the immortal seed, the di­vine nature, the spirit of Christ, and the life of God, therefore must needs be thankful. This Paul speaks home to, Having, saith he, access into this Grace wherein we stand, we rejoyce in hope Rom. 5. 2. 3. of the glory of God, and glory in tribulations. Oh Christian; what cause hast thou to be thankful, couldst thou understand thine estate, thy portion? We tell you of Crowns, and Kingdoms, to raise an apprehension which yet never comes near it: We read of a City paved with Gold, walled with Rev. 21. precious Stones, twelve Gates, twelve intire Nihil in in­tellectu quod non fuit prius in sensu. Pearls, because the soul is instructed by sense even in things invisible. One sayes, the compilers of the Turkish Alcaron formed their Paradise (of choice Gardens, delicate fruits, rare beauties, restored virginities, and the like carnal delights) Non quod ipsi it a putârunt sed quid alias vulgo afficere non potuerunt. rather from the heathen Poets, then the Iew and Monk assistant; not because thus perswaded them­selves, but otherwise they could not affect the people. And therefore the Jews could receive no more then temporal promises and possessions, be­cause so long besotted with Aegyptian sensual comforts, and because so prone to Idolatry, God shamed their Idols with Temple-glory: As that was typical to them, so all that the world and Mi­nistry can say, is but metaphorical and shadowy to the bright glory that shall be revealed. Thou knowest (Christian friend) that thou canst not alwayes lay-out the possession of thy experiences in divine praises, how then canst thou deal with the reversion. The recompence of Gods righteous­ness on us, calls for our highest admirations, ex­pressions can go no further.

Now from the fruits of sanctified trouble, we plead for Gods praise.

Arg. 4 That which discovers our relation to Christ should move us to thankfulness: But molestations Ioh. 16. ult. and troubles evidence this; they are the common badge of Christianity, every mark of our high calling is a prize, and the deeper the scar, the more honourable. This was Pauls evidence, his Reli­gion [...]. Gal. 6. 17. might be read in these characters, the markes of the Lord Jesus born in his body, he was so stigmatized and branded, for Christ that 'twas easie to know whose he was. Well said that old Ignatius. Qui non cru­ciatus non Christianus. primitive Saint, Now I begin to be a Christian, when his bones were crushing between the teeth of wild beasts. Settlement on the Lees, and con­stant pomp is rather for Dives then Daniel.

Arg. 5 What makes us more gracious, should make us more grateful: But molestations improve grace. Difficulties makes virtue heroick, and graces glo­rious, as wind to the fire makes the flame mount high. So Christ, when I am lifed up (in my suf­fering) my graces shall so shine, that I'l gain and draw all men to me. His Cross was but the bush set out to the best wine. They bring forth the quiet fruits of righteousness. The Land that is best plowed is most fruitful. When Paul insists upon Rom. 5. 2, 3, 4. the pedigree, and runs with grace in the; He saies, the root and original is tribulation. David feared not the roaring waters, shaking Mountains, and Psal. 46. 3, 4. most terrible tempests; for there was a River, the streams whereof made glad the City of God. We gladly endure the falling of great storms after a drought, that so the springs may rise: and Iames wills the rich to rejoyce, in that he is made low, and Jam. 1. 10. [Page 16] adds the reason, because as the flower of the grass he shall pass away. The flowers fading in our bosome, tell us what our joyes and life will come to.

The vanity of our substance, doth teach us the mortality of our bodies, and prepares us for im­mortal glory.

Arg. 6 What destroyes sin should increase praise; but Tribulations make Christians less sinful, therefore more thankful: Thunder and Lightning consume unwholsome vapours, and clear the air. Gold in the fire loseth onely its dross, and sharp winters kill the weeds. God saith, His people were carri­ed away, and kept in Babylon for their good. Flesh Jer. will bide longest sweet in cold weather. If he hedges up our way in sin, with thornes of trouble, Hos. 2. we may be thankful. He is wise, and can destroy the cause with its own effect, sin with sorrow. The Scorpions oyl cures the Scorpions sting. We should therefore kiss the rod; for if we were not chastened of the Lord, we should run on in sin, and Periissem nisi perijssem. be condemned with the world.

Arg. 7 That which will make our praises more high and heavenly in the Kingdom of God, should make us in a good degree thankful here. But our Tribulations and sorrows will advance our praises there: Ergo, For this take the report of him, that often saw what was done above,: John in his Re­velation saw a company in white Robes, and palms Rev. 7. of victory in their hands, before the Throne, and the Lamb crying with a loud voice, Salvation, blessing, glory, wisdome, thanksgiving, honour, po­wer, and might, be to the Lord, and the Lamb for ever. John wonders who these are, that are so [Page 17] high in the praise of God; he asked one of the heavenly host that stood by, who returns this an­swer; These are they that came out of great Tri­bulations &c. The wrath of man is here turned to the praise of God by the saved ones. The Prodi­gals misery made the musick: He was lost, and is found, was the burden of the Song.

It's noted by one, That Princes are commonly unhappy in this, that nothing is rare to them, their distance is so little from all comforts, that they cannot ripen a desire before the enjoyment comes; herein our King is the happiest under heaven. Cla­rior è tenebris is his also. Therefore the Saints that sleep in Christ, shall have more glory then they that are found alive, and changed at his com­ing, because every mercy takes it rise and height from the depth of former misery; dissolution makes the resurrection exceeding glorious.

Lastly, to strengthen the former cords, and bind this sacrifice of praise, to the horns of the Altar; Consider, God requires it.

Arg. 8 Now, True Christians faithfully apply them­selves to the discharge of every duty: But cheer­fulness and thankfulness in every condition is a Christians duty. Had we no other argument, this were sufficient. It is the express will of God, that Phil. 4. 6. we should rejoyce evermore, and in every thing give thanks joyfull▪ as well as mournful confes­sions, are his institutions. He will not have an evil report, brought upon a good land; others dis­couraged from piety, for want of joy, his com­mands we must not dispute, but obey. This should not stick betwixt God and a Christian, as was [Page 18] said to Naaman, If the Prophet had bid thee do some great matter, thou woulst have done it: how much more, when he saith, Wash and be clean; if God had enjoyned a difficult and dangerous ser­vice, wouldst thou have disobeyed him? What command can be more acceptable then this, Be joyful, be thankful.

Some rational inferences from these demonstra­tions will conclude our work.

Use. To condemn ingratitude: 'tis odious to huma­nity, inconsistent with Christianity; But not to hover in generals; There are three sorts censured by this truth, that refuse, with-hold, or lessen praise. 1. Murmurers, that cannot bear the abate­ment even of superfluities, which sinfully repine at the loss of those things that they cannot law­fully enjoy. The proud Lady frets, if she want Isa. 3: 18, 19, 20, &c. any of that bravery, and those ornaments, whereat the Lord chides when he sees them on. Pluck fea­thers from young birds, and the blood follows. The Israelites were sick of this pet in the wilder­ness; they could not be content with the Lords allowance, though he gave them Angels food, bread of his own making, we have nothing but this Manna, said they: We eat flesh in Aegypt, who who shall give us flesh to eat? They asked meat for their lust, and as there was sin in the desire, so there was judgment in the grant. They get Quails, a rare bird, a second-course dish, for lust and not for hunger; but while the meat was in their mouthes, the wrath of God fell upon them to their destruction. Physitians say, that Quails are a dangerous meat, for they breed the Epilepsie, or [Page 19] falling-sickness. They did eat, and fell, and the meat wrought out at their Nostrils. Those that seek things for themselves, (especially in doubtful times) and despise the day of smal things, are none of Gods people. 2. But say some, this doth not reach me, I disdain no mercies be they never so mean, but my comforts are so small, my spirits so low, my heart so careful, that I am unfit for an exercise of praise, and seldom excited hereunto. These are negligently ungrateful, such were the Lepers. Before they were cleansed they could beg, now they have nothing to move charity, but must fall to labour and work hard for their living. Nine of the ten never acknowledge their clensing to be a mercy, onely one returns and is thankful, which our Saviour approves, and reproves the other.

Others with-old divine praise, through timerous­ness, and evil modesty and sinful fear, that smo­ther the praises of God with a multitude of jealou­sies, possibilities of ill consequences, and the like. There were such in Christs time that believed on him, but were afraid to confess him, to whom he saies, He that denies me before men, him will I de­ny before my father; and his holy Angels: Without Rev. 21. 6. are the fearful.

3. Some are partial in the praise of God, that neither deny nor with-hold, but lessen it, and shorten this part in times of trouble, contrary to the course of Daniel here; he praised God now as he did aforetime in his greatest state, and why should afflictions abate any thing of our praises, when divine love or hatred is not discerned in the [Page 20] things of providence. The more this Garment of flesh is worn, the clearer the Sun of Righteousness is seen through. We have a gracious Father, that will not see us want; when this old suite of our na­tural body is done, we shall have a new and spiri­tual one; and the soul that possesseth the least sense of divine love, is convinc'd of more mercy then ever he can express in his best and highest praise. 'Twas Abrahams fault, that while he com­plains of the want of a child, he prizes not the pre­sence of his heavenly father; Rachel was to blame, she had a loving husband, a fair estate, her ser­vants about her and one Son, which onely encra­sed her desire, she named him Joseph, cryes, Addat Jehovh, takes him as the pledge of another, is all for an addition, till at last comes Benoni, the Son of her sorrow, and death. Inordinate desires for temporal comfort, with the ungrateful conceal­ment of blessings received, is very displeasing to God.

Use 2 VVe might hereunto subjoyn a corrective for the spleen of Adversaries, the vanity of their envy is clearly seen; its folly to justle with him you cannot overthrow. Enraged minds will not be sa­tisfied with less then the distress and despair of them they oppose. The envious man wants full as much as the envied hath. If Hamans wrath be kindled, not Mordecai alone, but the whole Nation of the Jews shall be a sacrifice to that flame; but the word of his friends would be thought on. If Mordecai be of the seed of the Jews, before whom Ester [...]. 13. thou hast begun to fall, thou shalt not prevail against him, but shall surely fall before him.

It sometimes fares with Adversaries, as with those three men that cast in Daniels companions into the fiery furnace; they were devoured of those flames, prepared to consume Gods servants, who through his mercy were preserved. The ser­vants of God have a real spirituall defensitive against fires of wrath, and waters of trouble, and 'tis Gods promise to his Elect, (who can never fall Isa. 43. 2. below joy and praise) and molestations give them Acts 5. 41. fresh occasions to glory.

The remaining Uses are more comfortable.

Use 3 We see a great difference between the Godly, and ungodly. 1. In respect of their estate and condition; the wicked man hath no solid comfort, if his portion be large; his Table is a snare to him, Rom. 11. 9. 10. as a trap baited with a chick, his back is bowed down like a beast, he converseth wholly with this worlds good, and cannot look up, he forgets his God, Whereas (on the other hand) a godly man faith with Paul, though troubled on every side, yet not 2 Gor. 4. 8. 9. distressed; though perplexed, not in dispair; perse­cuted, but not forsaken; cast down, but not destroyed. Grace hath it's fresh springs alwayes hottest in winter. The spirit of consolation (as the wind) breathes where and when it listeth, by night as well as by day. Divine favour (as of old to the Israelites in the wilderness) is a pillar of fire, clear and comfortable in the night of adversity, when many times in the day of prosperity its cloudy.

2. So their carriage is contrary, the natural man is hardly drawn to acknowledg, or bless God in abundance, Nebuchadnezzar in his pride hath lofty looks, which the Lord brings down, and thus [Page 22] vaunteth in his Pallace (viewing his Royal City) Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power, and the honour of m [...] Majesty? here's little thanks to God; for all this Daniel tells him, that before God hath done with him he shall be convinced of his interest, in all these things, and that he dispo­seth them, according to his own good pleasure. And look upon a graceless wretch in distress, and he frets himself, curses, blasphemes; and indeed his carriage is so uncomly, that it would trouble us to write or read it. But with the gracious soul 'tis not so, he hath his songs in the night, the consola­tions of God are stronger for his joy, then tribu­lations can be for his dejection; he hath the oyl of grace and gladness, which alwayes gets upper­most, and floats upon the waters of affliction, he triumphs over trouble, he blesses and curses not.

Use 4 This discovers the reason of Christians high adventures, they never engage their best estate, they have a hidden life, and comforts thereunto Col. 3. 3. belonging in a safe hand. Its said, the Indians cast their Gold to the Spaniards, and laught to see the scuffle. Some great men will sport away too much, yet scarce feel the loss of it. Theeves may break in and steal houshold goods, but they cannot carry away Land. The Law secures our earthly, the Gospel our heavenly inheritance. A Christian for Christ makes little of wealth, liberty, and life too. Christ, when he bids his friends not fear them that can kill the body, he backs his counsel with Argu­ments Luk. 12. 4. 5. from the depths beneath, and heights above the eternal rewards of the evil and good; the one [Page 23] shall be killed and cast into hell; (better my body burn here, then body and soul forever in hell, sayes the Martyr) And he further adds, He that con­fesseth v. 8. me before men, him shall the Son of man also confess before the Angels of God. He that witnesseth a good confession with his blood, shall find the day of his death, the souls birth-day unto perfect glory.

And it concerns the people of God to be zea­lous, and valiant; for God keeps up the stage of this world, that they may with honour act their parts; their answer of God to the souls of them that were slain for the word of God, and the testi­mony Rev. 6. 9. 11. which they held, is this, that they should rest yet for a little season, untill their fellow-ser­vants also, and their brethren that should be killed, as they were, should be fulfilled,

Use 5 Hence comes the increase of mercy to Gods people, they are faithful in that which is little; I had but a little, and did nothing with it, said the evil servant: I have made much of my little, said the good servant; and what said the Lord? Thou shalt have more. The words of Christ to Natha­niel, Joh. 1. we may well apply; Because, I said, I saw thee under the Fig-tree; believest thou? (thou shalt have more matter for thy faith to work upon) thou shalt see greater things then these. A Tenant that paid his Rent well in the VVars, shall be bet­ter trusted by his Landlord in times of peace; hast thou in thy molestations brought me praise, thou shalt not want consolations, saith our Lord. If a Son improve a small Stock-well, the father cares not how great his trust be. VVhat Christ speaks of [Page 24] himself, belongs also to Ministers; He whom God hath sent, and speaketh the words of God (is faith­ful in Joh. 3. 34. the discharge of his Ministry) God giveth not his spirit by measure to him, he shall not be Joh. 4. 14, 7. 38. stinted in Gifts or Graces: so a Christian that in distress, speaks the words of Gods praise, shall obtain his mercy without measure.

Use 6 God hath assigned for his servants even a heaven upon earth, their life is Angelical, a life of praise. By the golden Cherubins in the Temple, is not only meant our protection from, and under them, but our communion with them in holiness and praises; this is evident, in that two Cherubins co­vered the mercy seat, where the Oracle was; thus signifying that where Gods presence and his mer­cy is vouchsafed, there Men and Angels rejoyce. And this is drawn to the life in Isaiah's vision, where the whole Quire sing, Holy, holy, holy, is the Lord of Hosts, heaven an earth is full of thy glory.

Though their joy be not alwayes full, yet it al­waies remains in them, and is sufficient for the work of praise; though they have seemingly sad hours, yet with the husbandman they plough in hope, and sow [...] hope, their tears are spiced with joyes, and they conclude (as Daniel here in greatest danger) their supplications, with confessions of his praise. They trust the onely wise God to order their good in all conditions and providences, they thankful­ly take the cup their heavenly father gives them; they say with their Saviour, not ours, But thy will be done. Amen.

Halelujah.