THis Chapter, (as a Cabinet enrich'd with Variety of costly Jewels) is all throughout Enamell'd with the Glo­ries of Faith. Some very Antique, even from the first World, the Lustre of Abel, Enoch, and Noah shine here. The rest not Modern, Abraham, Isaac and Jacob, Mo­ses, Samuel, and the Prophets (as Stars of the first Magnitude) dart down their several Rayes and In­fluences upon the Church in all Ages; and here altogether make up a glorious Constellation.

And thou Daniel the Prophet, art not the least among all the Princes and Prophets of Judah, for out of thee proceeded this Eximious Faith (in the Text) That stopped the Mouths of Lyons, so as they could do thee no harm, because Innocency was found in thee, &c.

The Text being Historical will necessarily enforce me to give you a Cursory and Paraphrastical account of this Prophets Story, and the several Remarques of his Life and Honours; but especially of his Suf­ferings and Imprisonment, and the Faith that pro­cured [Page 2]him the Miraculous Deliverance from the Lyons.

Please you therefore to take a Transient view of him, (as the Holy Ghost has drest him up, and dis­play'd him before us, in his own Book:)

1. In his Lineage and Descent; Daniel's high Birth. he is (if not of the Blood Royal) at least of the Seed of the Princes, and Noble, Chap. 1.3. And the Great Soul that managed all his Actions with that Bravery and Cou­rage, confirms the highness of his Extract; E forti­bus creantur fortes. Our Prophet was Born Honoura­ble, and the whole Series of his Life, was no whit de­rogatory from, but Ornamental to the Glory of his Birth.

2. In the Beauty of his Personage; Perfect Beauty. the Gracefulness of his Body vying perfection with the Graces of his Mind, each striving in him for Superiority; and both rendring him very amiable and lovely, Chap. 1.4.

3. In his excellent Breeding and Education; Good Breeding. He is a choise Spirit, cull'd out to be trained up and in­structed by Royal Mandate, in all the Learning of the Chaldees, and taught the Mysteries and Policies of State, that he might stand before the King, verse 5. And is therefore wrought up to be a polished Pillar for the support of the Government.

4. In the admirable Abstinence of his Youth; Admirable Abstinence. he Re­ligiously declines from the Luxuries of the Court, and the Delicacies of the Kings Table, and abstemiously satisfies himself with Pulse and Water, v. 12. A Rare Example.

5. In his Sublime Wisdom and Knowledge; Sublime Wisdom. God also [Page 3]overlaying his humane Acquisitions with the Gold of Divine Grace, Sanctifying him into a knotty and puzling Prophet, hard to be understood; and giving him a particular Skill and Understanding in Unridling Dreams and Visions of the Night, v. 17. And dissolving hard Questions, Cap. 5.12. As also the Spirit of Go­vernment, and fitness for publick Affairs.

6. In his Merited Promotion: Merited Promotion. for his Wisdom he is preferred and made a Great Man by the King: Lord Lieutenant over the whole Province of Babylon; to inspect the Kings Treasures, &c. Cap. 2.48. And Chief Governour and Master of all the Magicians and Wise Men, cap. 2.28. & 4.49.—And is fixed at Court, Cap. 2.49.

7. In his exemplary Piety; Exemplary Piety. for through the whole croud of those distractions, his Offices and Honours involve him in, yet he passes to Heaven Thrice a day, and commands Cares to stand below, while himself climbs the Mount, and dispatches Business with his God, cap. 6.10.

8. In his Religious Care; Religious Care for good Mens Advance. for being himself now promoted to Honour, he improves his whole Interest for the advancement of his Friends, (Men of the same excellent Spirit with himself) to a share in the ad­ministration of the Government. An act of great Pie­ty to God, good Policy to the King, Great Favour to his Friends, and great Comfort to the Church in her Affliction and Exile. Daniel requested of the King, and he set Shadrach, Meshech and Abednego over the Affairs of the Province of Babylon, Cap. 2.49.

Lastly, In the good Effect of his Care; The good-Effect of that Care. for these brave Men being now made publick Officers in the [Page 4]State, and summon'd to obey the Idolatrous Decree of Nebuchadnezzar (to which all his Princes, Gover­nours and other Officers had rendred a ready and un­disputed Obedience;) These alone find a Faith and a Courage, singly to oppose themselves, and dare give check to the yet uncontrolled Torrent of his impious Law and Command, owning the true God and professing the fulness of a generous confidence in his Power, even to the very Face of the incensed Mo­narch: Whose angry Commands therefore of aggra­vating their Torments in the Fire, did but still in­crease the glorious Miracle of their Deliverance in and out of it, and at last produce a Decree of Honour to the God and Religion they confessed, and a greater Augmentation of Office and Power to themselves, Cap. 3. So little do faithful Men disad­vantage themselves by a fixed adherence to the Truth and Principles they believe, and so greatly do they Honour their Profession and their God; when in the Face of his Enemies and of Death it self, they dare own him with constancy and courage. And what assurance do such Men give to their Prince of all ima­ginable Truth and Fidelity, in the Loyal discharge of their Duties, and faithful answering to all the Con­fidence and Trust reposed in them, with all security and peace?

What a service then did Daniel to the Crown in lifting Men of such Heroick temper into places of Authority and Power? How happy is that Prince whose Affairs are so securely lodg'd in the mini­stration of those who had rather die than betray their Soveraign by an ill Act; no not by an Easie [Page 5]humouring him in his Sin; and sooner resign them­selves into the hazard of his utmost displeasure, than to flatter him in Designs so dishonourable to God, perni­cious to himself, and opposite to their Principles and Conscience?

Daniel thus richly clad with all the Graces of a good Prophet, Beloved of God, and Ne­chadnezzar. no wonder he is so oft proclaimed the Favourite of Heaven, A man greatly beloved of God, Cap. 9.29. & 10. v. 11.19. So, being enriched with all the properties of a Prudent States-man, no won­der he is so greatly beloved of the King, as one re­plenished with the Spirit of the Holy Gods, Chap. 4.8, 9. In the full lustre of whose favour (we may be sure) he continued shining through the whole Series of this Monarch's Reign without Eclipse.

There are, Love God then, who can they but wrap themselves in the warm embraces of Earthly Majesty, very fanatically hold the Bosom of Divine Love but for a cold Lodging. 'Tis pity such should pass from the Meridian of Royal favour into the obscurities of Divine Vengeance; but they may. I will get as close to my King as I can, but it is good for me to draw near to God too, least my Prince die (as Daniel 's did) and leave me miserable.

Nor is Piety it self a Protection, that can justi­fie or secure me from the least affront to Royalty, And the King too. since if good Men must be loved as the Images of God's Holiness, certainly good Princes, as the more Express ones, both of his Holiness and his Power.

Now whether (upon his death) our Prophet retired from Court, A Stranger at Court in Bel­shazzar's Reign. and betook himself to a pri­vate and more Sedate course of life, to attend the [Page 6]immediate Service of his God: Or whether Bellshaz­zar being a dissolute Prince gave no encourage­ment to so good a Man to continue about him: Or whether He, (being but the Grandchild of Nebuchad­nezzar his Daughters Son) might be too young to hear of the Memorable passages of Daniel's Wisdom and Service in the Life of his Grandfather, and perhaps bred elsewhere at a distance from the Court: Or, whether times had worn off the Memory and Novelty of these Transactions: Or what else, I know not: But he seems a perfect Stranger (now) in the Palace: Till Letters by a strange hand (with­out an Arm) occasion his Summons to Court again. Where (it seems) Belshazzar and his Lords were acting the Religion of the Quakers, but un­derstand not their own Institution (it puzled the whole Council of the Wise Men to understand it too) till the Q. But sent for in a fright. And promo­ted by him. Mother thinks that One Daniel might, whom she therefore recommends to the King: There is a Man in thy Kingdom, of an excellent Spirit and Knowledge, &c. Let Daniel be call'd, Chap. 5.12. Who is therefore sent for, and highly caress'd with proffers of Dignity and Honour; which he (brave Man) as nobly slights (and knows that Princes in a Fright use not to bid low for their ease:) Let thy gifts be to thy self, and give thy rewards to ano­ther, yet I will read the Writing, v. 17. And gene­rously gives his Majesty a cast of his Office, to set­tle again his trembling Heart.

But Oh! in the Mystical Characters was lapped up the Tragical Prophesie of his doom. It seems he wanted some Grains of that Weight and worth, [Page 7]which should have rendred him Currant in the Ballance. Too vain and light a Prince to support the Massiness of Empire. For as Esau ravenously eat up his Birth-right, so he as prophanely drinks away his Kingdom; and no Cups please him to tipple in but the poor Captive Ones of the Sanctuary (up­braiding Heaven, that could not redeem them from his gods;) He so little remembred his Grandfathers gra­zing in the Fields as a Beast, that himself was be­come a greater Brute in his Palace; and forgets that the very Breath of his Nostrils is a Tenant at will to his Maker. No wonder then that Hea­ven rings his passing Bell. And though he calls for a Priest, yet he cannot revoke the immutable Decree, which seals him up to destruction. How­ever e'er he go, has this Policy left, that he hopes to bribe Heaven to a Reprieve, by exalting so God-like a Man as Daniel (a Friend of the gods) to Honour, and Proclaims him The Third Ruler in the Kingdom, Chap. 5.29.

But alas! this Glory was very short-liv'd, Belshazzer slain. for the Fountain of it lyes (that very Night) bleed­ing in the Dust. The Prophesie was fulfill'd, and the King call'd for to Judgment, v. 30.

However, upon the Change, our Prophet is no loser, for the Kingdom being translated to Darius the Mede, Darius suc­ceeds, who makes him. (to whose Ears the Report and Fame of the great Daniel's Parts and Excellency quickly arrives, and himself being Old) for the Ease of his Government,

1. He Constitutes under him an Hundred and twenty Deputies, Chap. 6.1.

2. Over all these, Three Presidents, to whom they were to make their Accounts.

3. And of these three was our Daniel chief in Com­mission: Lord chief President. The very first Minister of State. Thus you have him in the Zenith of his Honours, Lord high President over all the Kings Councils and Treasures, next and immediately under himself Supreme Gover­nour, together with the Reason which justifies the Kings great Prudence and Policy in promoting him to so high Degree, And where­fore. (viz.) Because an Excel­lent Spirit was found in him.— He was every way qualified for his Station.

But this Mighty Preferment soon contracts an universal Envy upon him from those whose Dim Eyes could not see, The Princes Envy. or whose Cankered Spirits would not weigh his Merits in a Righteous Scale. The Hill of Honour is dangerously trod, though by ne­ver so fair and meritorious Feet. Envious Men hate to acknowledge a worth beyond their own, and look with a squint Eye on all above themselves. The Promotion that falls not on their own Heads, grieves their Hearts, and is plotted against.

Indeed Daniel was an Alien and a Captive; and for such a One to top them in their own Countrey, was (they thought) insufferable: For this Stranger to Monopolize their Princes affections, and bear away the greatest share of his Heart and Prefer­ments, (while themselves must truckle under him, dance his attendance, and strike Top-sail to him;) This they could with no patience endure. There­fore the Presidents and Princes sought to find occa­sion against Daniel.

Yet Safely may the Heavenly Aspirer fix his steps while he has no Competitor to contend with him; Note. and few are Emulous of the Caelestial Crown. The Four and twenty Elders may pass an Eternity, e're any below disturb their Honours, while weak Eyes wax sore at the sight but of a Coronet, though the King him­self has stuck it on.

They sought to find occasion, &c. And Consult against him. And methinks I fancy them sitting in close Consult against him, and ransacking every Inch of his Life and Man­ners. Not an under-Officer, but is brought in and strict­ly examin'd upon Oath, if possibly the least defect might be found in his Managements or Accounts: And perhaps the very Attendants of his Family Brib'd or Menac'd into an unreserved confession and disclosure of the daily Customs of his House, nay and those of his very Oratory and Bed-cham­ber. Nor must the freedom of his Table be al­lowed him unpurged, if probably even There but a Syllable might escape him, which may be Artificially interpreted into Treason, or wrench'd (but) into the misprision of it; Or but any thing which might bear the least shadow or Reflexion of dishonour or damage to the great Person, Dignity or Inte­rest of his Royal Master.

But when now after all this, Nothing is squeez­ed out that can (though but) colourably charge him; How do they fret and vex, and are ready to Indict even his Care and his Caution? And are vext that they want Eyes to penetrate into the very Recesses of his Soul. For it may be, There, might Sculk some Trayterous and [Page 10]Disloyal Thought, which gladly would they tear out from his Heart, and produce in Evidence against him. But if, even That be White and In­nocent too, they again wax Mad, and Curse his very Lovalty and Truth, and could wish that his Snowy Innocence would take a Crimson Dye, But find no­thing to charge him with. and be (though but Superficially) Criminal. They sought occasion but could find none, for as much as he was faith­ful— Neither was there any Errour or Fault found in him, Chap. 6.4.

Prying Inquisition is the Jackall to Malice, which fetches in the Stores it feeds on; And if it chance to light on a full Prey, how greatly does it gratifie the Beast it's Master; but if it make but a lean Hunt, what a Deal of groaning and grumbling Discontent is there? What a plague is it to envy Innocence, and to make anothers Health Ones own Disease? Is thine Eye Evil because mine is Good?

And 'tis madness to forget, Note. into how many Snares and fatal Dangers the loose and unguarded Life betrayes Men in the World, when the greatest Circumspection and most accurate Vigilance, shall not secure the Wary and Provident Daniel from the Gripes of his malicious and conspiring Ene­mies.

Yet for ever be it Remarqu'd, ☞ to the Honour of these eager Conspirators, That the height of this Feavourish Rage did not distemper them into the Distraction of perjurious Revenges, nor the Detesta­ble Contrivances of Subornation against him they hate. They will not Damn Souls to destroy Bodies. Their very Heathen Consciences boggled at that [Page 11]Hellish practice.— 'Tis enough for Rome and Hell to boast such impious Customs, and pro­duce such frightful Monsters, where they are dis­pens'd with and encourag'd with due rewards, (unless perhaps they have of late Landed among us, in hopes to serve a Great Turn, but in Vain,) and O God may these Vermine return again to their own home, and no longer infest our Air with their infectious Breath.

And now very despair make these Plotters Wit­ty, they alter the Measures of their Counsels. They alter Counsels, And since nothing can be discovered Defective in his Allegiance to his Prince, they will weave a Net that shall ensnare him in the exactness of his Obe­dience to his God. His very Devotions shall be twisted into a Cord that shall strangle him. And if he dare pay service to his Maker, And Plot against Reli­gion. even That shall be High Treason against his King. And (to save them the Labour) he shall Pray himself into the Grave. For, said these men, we shall find no occasion against this Daniel, except we find it against him con­cerning the Law of his God, verse 5.

But I would wish no greater Judgment upon Plotters than to find them bending their Wits against Heaven, which is ever engaged to destroy Them, for its own Se­curity and Honour. Nor can an Arrow be shot against Piety without hitting God himself directly in the Face. Since all that is in the World is but his Reflexion up­on the Soul, and He is as much in one Beam or Ray of his Holiness that shines in the Creature below, is in the whole Sun of it that makes Glory above. The Malice that wounds a Saint, would destroy the Deity if it could.

How do I see them Chuckle, Which, they are sure will take. and bless their Wits in this New Contrivance. A Plot so exquisitely woven, that there is no room for so much as the least fear or Jealousie of its Miscarriage and failure. They question not the success in the least. He must turn Atheist to prevent the danger; and for­sake his God, or his Life.

Projecting Heads may plod together, and jumble out a Decree of Death. Yet to as little Reputation or Issue as a Club of Physicians that Vote that Disease to be Mortal, which Heaven cures by a Figg. Take Coun­sel together, and it shall come to nought. Speak the word and it shall not stand, for God is with us, Isa. 8.10.

The Decree is universally agreed on by the Peers. They bar Prayer by De­cree. And the Monrach address'd for his Royal Assent. They Enact him a God (by Law) upon Earth, and make it Death to acknowledge another in Heaven. They put a Trouble upon him, to receive all the Addresses of Men, and Create Thirty Holy-dayes for all his fellow- Deities to rest in; Whosoever shall ask a Pe­tition of any God or Man for Thirty Dayes, save of thee, O King, &c. vers. 7.

Let him dye, for me, that withholds the just Tri­butes of Honour due unto Caesar, ( as the Visible Idea of the Invisible God, and his Great Lieutenant upon Earth:) But whoever shall idly presume to invest an Earthly Majesty with Worship proper only to the King of Hea­ven, is so far from being Caesar's Friend, that he be­trayes his Lord to Herod 's Fate, and shouts him into his Grave. Dominum denm nostrum Papam. Extr. Johan. 22. Tit. 14. c. 4. Thus his Blasphemous Parasites have Dei­fied (their Lord God) the Pope into infinite scorn and contempt.

Darius consults not his Cabal to unriddle this Flattery in his Nobles, Which Darius too ha stily Signs. much less does he apprehend any treacherous Design in the bottom, but is wil­ling to interpret it pure Loyalty, and a Politick advance of his Glory, and greater security in his Empire, now at his first approaches unto it; and therefore easily inclines to the proffered Honour; and (since they will have it so) is content to justle out his Maker from his Throne for a Month. There­fore God punish'd his rash and unadvised Folly and Pride, whose hand Signs the Decree which after­wards makes his Soul to Ake, and because he did not sleep on't, a-non cannot; and endanger'd the break­ing his Heart, as well as his sleep.

Ʋndigested Counsels issue from us with as little bene­fit or comfort to our lives, Note. as crude and unconcocted Meats from our Stomacks, which because too greedily taken in and swallowed, are the more speedily cast up again, leaving us empty and dissatified, if not very sick and diseased. Whereas timely deliberation hatches our Conceptions into life and perfection; and yields us the Honour as well the Interest of our Patience. 'Tis an unpardonable Crime in a Politician, to cry afterwards, Ʋtinam non fecissem, Would I had not done it; and he was no Fool who demurr'd, with a Cras tibi Respondebo, To morrow I will give you an Answer.

The Sagacious Daniel quickly penetrates through this shallow Design. Daniel disco­vers the Plot. He easily sees the Warrant for his own Execution written on the back-side of this plausible Decree, yet will not prevent it. His Great Soul bids defiance to it, and them that fram'd [Page 14]it. He scorns to live when he cannot serve his God, yet will serve him; though he die for it. He will not neglect his Duty for Thirty Days toge­ther, no not to save his Blood. But resolves ra­ther to pass into Immortality to serve him there.

In vain (sayes Solomon) is the Net spread in the sight of any Bird, Note. (for then he will fly from it) but here is One that discovers the Snare, yet has courage enough to fly into it. Nor is it worth living where we cannot enjoy the true ends of Life, and when Death it self is but an opening into the joyful Li­berties of Eternity.

The King having pass'd the Law—The Tre­panners begin to sneak about the Lord Presidents Lodgings. Malice degenerates them into Eves­droppers, they creep up and down under his very Windows. If the Casement chance to flye open, the project thrives, their hopes swell, and the Blood capers in their Veins. Yet scorns to dissemble his Religion. And he (brave Spi­rit) opens it on purpose, to let them see and know that he dreaded not their impious Law, nor would slack an Ace of his Daily Zeal and Devotion to his God; and this he did, When he knew, that the Wri­ting was sign'd, v. 10. 'Twas below his Great Per­son and Spirit to deny or dissemble his Religion. Faith and Love makes him trusty to it, against all Conspiracies of Men or Devils.

And what know we, Some are set to watch him. but some so were impudent as to steal up Stairs and peep through the very Key­hole to discover (but) the first Motion towards a Genuflection. But when those Sacred joynts incline to bend to the resolved Worship, how▪ greedily [Page 15]do they suck in the very first Spiration, and prepa­ratory Sighs? they draw in that Incense which Perfumes the Chamber, but (they resolve) shall Poy­son the Priest; They hearken not for Zeal, but Itch­ing, they lift not up Hands but Ears, and thô they hear him Confess so tenderly, as Heaven it self is Melted with his Pathetick Expressions, yet they Con­geal and are Petrified.

But (brave Belteshazzar!) He is acted by Contests of how little do we know what various Passions agitate thy Sacred Breast at this time? what contests between Nature and Grace, Flesh and Spirit? Or wer't thou all Soul, and trans­ported beyond the Cares and remembrance of thy Mortal and Suffering part, that I hear thee break in­to such Raptures as these?

What! and must I forsake my God now, or not Live? 1 Spirits and forsake him too upon such unhappy Terms as these, to gratifie the Wishes of these Malicious Confederating Heathens? Is Devotion become fatal, and must Prayer it self Kill? Cannot I go to my God, but the next Step must be to the Grave? 'Tis worse than Death to live but one Day without him who is the Life of my Soul; how then shall I live Thirty? Must I wear these Fetters upon mine Affections and Lips, which these Mens Envy and Cunning have clapt on me, with design to Enslave me for ever? Rather let the Beasts tear open a Passage for this Captive within me to pass into the Liberties of Ever­lastingness, than thus to be Cag'd up in so insufferable a Vassalage! Do they think to immure up my Soul? Let them rend me from the Court of Darius, my Heaven is not there, as is theirs; My Body is the Kings to his [Page 16]Pleasure and Service, but my Soul is Gods unto his. I'le venture an Ingorgement into the Bowels of the Lions, e're they shall glory over mine Apostacy from my Religion and my God.

But hold! 2 Flesh. whither does this Noble but Temerarious Zeal Transport thee, Daniel? Is this thy Kindness to thy dearest Self? and hast thou no Regard to the Glories and Sweets of Life? Is that Holy Fire, that Devours its own Altar? and Callest thou that Zeal that hurls thee into nothing, and tempts thee to an Annihilation? Is Death so desirable? and such a Death as will gratifie thine Enemies too? Whose Malice will Feast it self on thy Ru­ines, with greater Luxury than the Lions Banquet on thy Flesh? What is this but to Execute the Plot against thine own Life, which they cannot perfect without thee? and will thy God thank thee for Destroying thy Self, and throwing away thy Life for a Nicety, the Ceremony and Carkass of Devotion, which his Grace is so ready to dispense with, and for so little a time as a Month too? Is he not the Father of Spirits, and regards more the Oratory of a Sigh than all the luscious Expressions of the Lips? Ʋnderstands he not the Language of the Soul, and hearkens to the very desires of the Humble? Maist thou not Offer up the purer Sacrifice from the Secret Altar of a Flaming Heart, and be safe? What an advantage hast thou to baffle the Conspiracy by a Mental Devotion, and to Countermine the Villanies of their Cursed Policy by locking up thy Soul in its self?

Ah no! Spirit prevails. The brave Votary scorns to compound with his God for his Life, nor will save himself by [Page 17]so much as Latching the Door of his Lips; He will not Stifle the Vent of his Soul, thô it self were sure to fly through it: He will glorifie God with his Speech, thô he speak himself into Air; He will not Disfi­gure the Body of his Duty, to save his own from Man­gling; and would rather the Lions should open their Mouths to Swallow him, than he by shutting up his, to Imprison his Zeal and Affections. He resolves that his Mouth shall Confess unto God (and the World) that his Heart believeth unto Salvation; and (while his Enemies were Watching) Imagine this devout Sup­plicant thus pouring out his Soul unto God.