11. 4. 5. and this Covenant they were bound to keep or else might look to be deprived of the blessings promised and to undergo the evils threatened and so they did and therefore they breaking it especially in the second Commandment by their Idolatry God regarded them not Heb. 8. 9. but sent many Judgments on them and in the end blew them with a Northern wind as chaffe and unregarded stuff clean out of Canaan But though there were such an external and temporary Covenant in wrapt in the spiritual and everlasting Covenant of Grace for the use of that people which they brake and were outwardly broken in pieces for the breach of yet there was no such Covenant as that they should upon the breach of the Mosaical Law go absolutely to Hell or expect Life and Salvation by the keeping of it for could they have had it no other way they must all have perished Therefore it was not properly a Covenant of Works wherein they were concluded and shut up from all Grace but wherein they were concluded and shut up Gal. 3. 22. that they might seek for that in a way of Grace which they saw they could not possibly have in a way of Works And nodoubt many of those that were cast out of the earthly Canaan according to the threats of the legal Covenant did by the Grace of God through Faith and Repentance inherit the heavenly and divers of them came again to the earthly also yea divers times God remitted the temporal punishments also upon their repentance Deut. 4. 30 31. 30. 1. 2 Chron. 15. 4. 12. 7 8. 1 Sam. 12. 19 20. which is manifestly the indulgence of the Covenant of Grace Neh. 9. 31. To draw up all The conclusion of the former argument is granted to wit That there was another Covenant that is another managing and ministring of the Covenant of Grace under the Old-Testament than in the New which goeth under the name of another Covenant but this maketh nothing at all against the standing Covenant of Grace of Righteousness Life and Salvation by Jesus Christ which was is and shall be in all Ages of the Church for that legal Covenant standeth under it and instead of fighting against it unless it be by mans abuse of it doth Service to it the ceremonial things being types of Christ the promised Canaan of Heaven And the moral law unto the first Table whereof the ceremonies are annexed as their political Laws going under the name of the Horeb-Covenant Jer. 34. 13 14. were to the second Table I say the moral Law so strictly press'd upon them was to urge them to betake themselves to Christ and the Covenant of Grace yea so also do the ten Commandments now by a moral convincement though not by a cermonial affrightment The old Covenant did indeed differ from the Gospel-Covenant that is from the administration of the Covenant of Grace in Gospel-times but it was no way opposite to the Covenant of Grace in the substance of it but auxiliary to it 4. Obj. We find Gal. 4. 24. two Covenants exprest A. That Doctrine is delivered to those that would be under the law as appears v. 21. that is who did seek Justification by the Works of the Law unto whom there are always two Covenants to be presented 1. The Covenant of Works in its proper nature and strict obligation to Death and Damnation if there be not perfect Obedience I say to such the Law and Covenant of Works are to be presented in their full and naked force as Samuel presented a King 1 Sam. 8. 10 11. to let them know when they are so willing to be under the Law what and how servile and woful a state it is that they put themselves under 2. The Covenant of Grace also is to be set forth to let them know that they are deprived of it through their own default and by their adhering to the Covenant of Works and must be cast out as Adam out of Paradise and Hagar and her Son out of Abraham's family Yea so it is still they that will be saved by their Works or partly by Christ and partly by their Works are excluded the Covenant of Grace and shall have no benefit by Jesus Christ Gal. 5. 2. but are remitted to the Covenant of Works and to Moses court as Moses stands in opposition to Christ to be tried there No doubt therefore there are two Covenants that is a Covenant of Works before the fall a Covenant of Grace since but there are not after the fall two binding Covenants save in the sence before mentioned for the Covenant of Works and the Law shall hold none in Fetters that comes to Christ but if they will not come to him that Law will surely hold and hamper them bind them hand and foot and cast them into utter darkness Howbeit in this case the Obligation of the Covenant of Works is acciedntal because men through their ignorance and pride refuse the Covenant of Grace that would relieve them Rom. 10. 1 2 3. 5. Obj. In Heb. 8. 7 8 9. c. there 's a plain distinction of Covenants first and second and the Covenant which God made with them when he led them out oâ— the Land of Egypt is said to be established on less excellent promises yea to be faulty and that which was to decay wax old and vanish away can these things be said of the Covenant of Grace if not then there was another A. The first and second administration of one and the same Covenant are called by the name of the first and second Covenant as the name of Covenant is giveâ— to Circumcision Gen. 17. 9 10. and the name of the New-Testament is given to the Cup in the Lords-supper 1 Cor. 11. 25. to wit because the Old and New-Testament was and is clothed carried administred and confirmed with and by these Ordinances Now these Accessories to the Covenant in the Old and New-Testament are so different that there is the aspect of two Covenants when it is but the same Covenant in several forms and ordered in several ways according to the state of the Church of God of old and in these last times The Jews began their day in the evening the first part whereof therefore was dark the later light yet it was but one natural day and so but one Covenant of Grace in the darker administration of the Old-Testament and the brighter of the new Now for the particulars mentioned in the Objection the Apostle saith indeed 1. That the second Covenant is better as the Sun is better to us in Summer than in Winter for then it is vailed and clouded but in Summer bright So the first administration was clouded with many ceremonies ours is bright and glorious yet the same Covenant still as the same Sun And better promises doth not imply promises better for the matter Heb. 11. 13. and substance for there cannot be a better promise than the first
15. Judgment shall return to righteousness that is Whereas the ordering and carriage of things here below hath seemed to swerve from take its leave of and go away from righteousness God will so bring things about that it shall apparently and in the sight of all return to it again all shall see the Government of God and the Righteousness of God met together and follow them with joy Now to shew judgment or bring forth judgment is to lay down the Law for setting every thing right that is out of order This is done by the preaching of the Word and in special the doctrine of the Gospel which is the just and right rule of Faith and life and so may be expressed by the name of judgment which signifieth both a right state and frame of things and the right rule and means by which they are so framed as Judgment and Government in a Land includeth the Laws which are the rules of Ruling But to come nearer the Gentiles before Christs coming were and all men naturally are out of order four ways 1. In respect of their Understanding Rom. 1. 21. Ephes 4. 18. It 's true of every natural man There is none that understandeth Rom. 3. 11. Jer. 10. 14. Hereupon Christ sends his Law his Gospel which go under the name of right judgments right ways Neh. 4. 3. Psal 45. 6 7. Act. 13. 10. to open their eyes Act. 26. 18. 17. 23 29. Saul though bred up at the feet of Gamaleel was foolish and mad till Christ by Gospel-revelation made him wiser Tit. 3. 3. Act. 26. 9 11. Gal. 1. 16. 2. In regard of their Affections Eph. 2. 3. In all men before Conversion divers lusts and pleasures have the mastery Tit. 3. 3. Now as the Understanding is set right by the Doctrine of the Gospel so are the Affections by the directions and Grace of the Gospel for the Gospel of Grace teacheth us to deny all worldly and to abstain from all fleshly lusts Tit. 2. 11 12. 1 Pet. 2. 11. And the Grace of the Gospel enableth us so to do Thus men are freed from the corruption that is in the world through lust 2 Pet. 1. 4. So that in those in whom the Gospel prevaileth the best things are their desire the holy God is their fear sin is their sorrow Christ is their joy Heaven is their hope Tit. 2. 13. 3. In regard of their conversation and actions Before Christ comes and brings forth judgment there 's all uncleanness with greediness Ephes 4. 19. See Rom. 3. 10. to v. 19. But the precepts of the Gospel and the learning of Christ set men right in all manner of conversation 1 Pet. 1. 15. Tit. 2. 12. Ephes 5. 8 9 10 15. 4. In regard of their Consolations Before men be acquainted with Christ food and fruitful seasons make them glad Act. 14. 17. Now Christ sets men right this way by bringing them to walk in the comforts of the holy Ghost Act. 9. 31. 13. 48 52. Briefly Christ did set the Gentiles in order both in respect of their Religion Gal. 4. 8. 1 Thes 1. 9. and their Conversation 1 Cor. 6. 11. As for those in the Church he brings forth judgment whereby all they might be set in order and much more orderly we may say they are than those out of the Church by the convincements of the Word but because many are dealt with in a way of means only without inward grace therefore they are like Simon Magus they are not right Act. 8. 21. By bringing forth judgment to truth may be understood the ministring of true judgment or of judgment according to the truth of the Word as judgment among men is a true judgment when it is administred according to the true meaning of the Law For Christ was all for truth Joh. 18. 37. As he was a Minister of the Circumcision for the truth of God in his preaching so as he is the King of the World and his Church he is the administrator of judgment according to the truth revealed in the Word and so he brings forth judgment to righteousness Psal 94. 15. It is in Mathew to victory and that 's all one and followeth upon the other for truth will be always victorious Now there is a double judgment 1. By the revelation of the Word this is victorious two ways 1. In the World for how did the Gospei conquer and prevail there notwithstanding all encounters Act. 19. 20. Col. 1. 6. 2. In the Elect 1 Cor. 14. 24 25. Act. 2. 37. 2. By the operation and regeneration of the Spirit in the hearts of Gods Children As for others judgment is brought forth to them but as for them it is brought forth within them for the Kingdom of God is within them Luk. 17. 21. Yet in them there is a combate the part unregenerate riseth up and is loth the Spirit should be the Judg and King and lay down the Law Gal. 5. 17. but Christ brings judgment into victory by making the regenerate and judicious part the faith and grace of his children to prevail over all their corruptions and tentations Rom. 8. 2. 1 Joh. 5. 4. 4. 4. But here it must necessarily be added that this word judgment containeth also the execution of judgment and Christs judiciary proceeding for his Church and against his and their enemies Psal 110. 5 6 7. For he rides in his Majesty prosperously conquering and to conquer because of truth whereby his enemies fall under him Psal 45. 4 5. He executing upon those that are obstinate the judgment written Psal 149. 9. This is done 1. Here Act. 13. 11. Thus Julian confess'd himself overcome Vicisti Galilaee 2. At that last and great day wherein all shall be compleated the Spirit convinceth the World of judgment now and that because the Prince of this world is judged Joh. 16. 11. Christ hath taken order with him already in his own Person and by his Death taken away his power from him Heb. 2. 14. yet is he reserved to a further judgment even the judgment of the great day 2 Pet. 2. 4. Jude v. 6. When Satan shall be fully trodden under the feet of the lowest member of Jesus Christ Rom. 16. 20. Yea and all enemies generally shall be put under the feet of Christ and them 1 Cor. 15. 24 25. 2 Thes 1. 6 7. He will bring forth also their judgment to light and their righteousness as the noon-day Then shall there be a full revelation of the righteous judgment of God in Jesus Christ Rom. 2. 5. Act. 17. 31. Isa 40. 18. 41. 21. 42. 17. 43. 9. And Ch. 44. 9. 45. 20. 46. 1. Q. Why doth the Lord by his Prophet Isaiah and otherwhere speak so much against Idolatry and Idolaters A. In general for the same reason for which so much is spoken also in so many fore-going Chapters in this Prophesie and so in other
much commanded but it had no Spirit in it to help them to keep it and so it kild them for not keeping it 2 Cor. 3. 6. Rom. 7. 6. The Lord therefore in this new Covenant takes a new course here 's the Ministry of the Spirit whereby 1. He makes the Tables himself as he did the first Tables Deut. 5. 22. only whereas they were Tables of stone now he makes fleshy Tables Ezek. 36. 26. and having made them fit to receive his impressions 2. He doth in two Tables to wit the mind and the heart and bowels write not a new Law but the same Law by his blessed Spirit 2 Cor. 3. 3. whereby the heart of a regenerate man is formed and conformed in all Obedience to the holy Law of God So that he is not only commanded and kept in order by the Law in his Book without but by a suitable Law within in his mind and heart Rom. 7. 23. 8. 2. The Law saith this is thy duty true saith the regenerate Person for I find it written in my heart and my duty is my delight I delight in the law of God after the inward man Rom. 7. 22. Psal 40. 8. Psal 37. 30 31. 2. Besides this inward and spiritual renovation there is added we may say as that from which renovation and regeneration comes for Christ gives life by giving light Ephes 5. 14. and which also comes from regeneration and renovation Rom. 12. 2 I say there is added special illumination the Spirit in that way perfecting the work of Sanctification v. 34. They shall no more teach every man his neighbour c. that is They shall be all taught of God John 6. 45. and by reason of the Spirit the inward Teachers Joh. 2. 27. there shall be no such need as there was wont to be of outward Teaching Ordinary People shall be like Prophets Joel 2. 28. and Prophets did not use to go to their Neighbours to seek knowledg yet the meaning of this is not that in the time of the Gospel there should be no seeking or getting knowledg of others For 1. The prophecy of Gospel-times shews they should call upon one another to go to be taught Isa 2. 3. 2. We find in the history of the Gospel that Aquila and Priscilla took Apollo an eminent Preacher to give him instruction and that not without need for he knew only the Baptism of John Act. 18. 25 26. 3. The Apostle requires the rich and right in-dwelling of the Word of God in the Colossians that they might teach and admonish one another Coloss 3. 16. 4. And especially God that doth nothing without need appointed the Apostles to go and Teach all Nations Matth. 28. 19 20. and still they taught Act. 20. 20. yea we find that they that were taught had need to be taught again Heb. 5. 12. yea to be put in remembrance of what they know 2 Pet. 1. 12. And to strike all dead God hath appointed the calling of the Ministry for constant Teaching to the end of the World Mat. 28. 20. Ephes 4. 11 12 13. so that the meaning 1 John 2. 27. is not absolutely No need but no such need As a Child asks his Father and fellows about every thing being come to discretion he doth not so But for all that every wise-man asks advice The Jews were children We grown who yet need to ask but not as they This will be more fully resolved by observing that the Scripture useth to express that Negatively which is to be understood only Comparatively As I will have mercy and not sacrifice when yet sacrifice was expresly required but not principally Jer. 7. 22 23. so Joh. 9. 41. 15. 22. Thus we say that a child of a quick and pregnant wit needs not be still followed with teaching by his Master and his fellows No he 'l learn of himself that is compare him with other dull Children and so it 's true he needs not be taught that is as they And so it is with them that have the discerning and enlightning Spirit of God within them they need not be taught the grounds of Religion their A B C nor any saving Points thereof with such ado as others need that want that Spirit they all know even the least of them the little Children 1 Joh. 2. 13. They know the Father and those matters of Religion that will not be beaten into the heads of others that have far better natural parts than they as manifest experience shews and Scripture also Mat. 11. 25. Q. But had the Church of the Jews and the Servants of God in the Old Testament none of these things How is it the same Covenant in substance if they had not these Substantials A. In two things 1. They had them in the substance As 1. Justification and pardon of sin Numb 23. 21. 1 King 15. 5. Psal 32. 1 2 5. 51. 14. Isa 38. 17. 2. Sanctification Deut. 30. 6. the law of Grace was in their hearts Psal 37. 30 31. 143. 10. Act. 13. 22. And though it be said v. 32. Which my Covenant they brake yet there is no cause of understanding it of all universally though of many 1 Cor. 10. 5. for the Apostle doth over and over again limit it and shew that some had more grace 1 Cor. 10 7. 8 9. And it is expresly said when that provocation is spoken Howbeit not all that came out of Egypt Heb. 3. 16. Q. What then is the difference A. 1. In the Old Testament Justification was not so plain it was obscurely shadowed in Sacrifices but the chief Sacrifice was not come Heb. 10. 1. 9. And it appears that those Sacrifices they had did not cleanse the Conscience that is get off the guilt of sin cause a clearness in it 2 Cor. 7. 11. and a freedom from all accusations because the same Sacrifices were repeated every year not only for the sin of the year going before but of former years also Levit. 16. 21. So that there was therein a remembrance made of sin every year and the guilt thereof was set before them in the Sacrifice but now Christ having offered his Sacrifice the promise here is their sin will I remember no more it 's quite done away by the offering of Christs Body once for all Heb. 9. 14. Heb. 10. 10. Not that their sins were not pardoned in the Old Testament or that David was not and all other faithful men with him made white as snow Psal 51. 7. but that was not by vertue of those Sacrifices their sin remained still for any thing they could do but by vertue of Christ's Sacrifice Heb. 10. 5 6 c. And withal they saw not their forgiveness so clearly but that there was need every year to take a new view of it in their Typical Sacrifices presenting that Atonement of Jesus Christ Levit. 16. 11. And as Justification was not so plain so 2. Sanctification was not so plentiful the Spirit that is poured now
sure to make a stumbling-block of a Persecution Matt. 13. 21. nay the very preaching of the Word doth it and is sent to do it as a just punishment of former wilfulness Isa 6. 10. Luk. 2. 34. Matt. 21. 44. Men lay one stumbling-block Ezek. 14. 4. and God laies another 2. In a more outward sence this may be understood not as a stumbling-block of iniquity as Ezek. 14. 7. But for iniquity that is as the punishment of God upon them for their Backslidings and a tottering in their state to utter ruin and indeed this and the former are both joyned together in Isa 8. 14 15. It is a very dreadful thing when God shall make any thing a stumbling stone to a man either way but more dreadful when he makes every thing yea and many things every way Yet such though not all such may by the means of Grace and Grace of God be converted and turn again Luk. 22. 32. as here by the terrours of God set forth in the Ministry of his Prophets and perhaps also by his punishment brought upon them such Rods sometime beat folly out of the hearts of bastards drive wanderers into the right-way as well as upright Walkers on in it and so by their repenting they may prevent utter and endless perishing Ezek. 18. 30 31 32. I will judg you O house of Israel every one according to his ways saith the Lord God Repent and turn your selves from all your Transgressions so iniquity shall not be your ruin Cast away from you all your Transgressions For I have no pleasure in the death of him that dyeth saith the Lord God therefore turn your selves and live ye Ezek. 20. 25. Wherefore I gave them also statutes that were not good and judgments whereby they should not live Qu. How is God said to give statutes that were not good and that tend to death when all his Laws and commands ever were and are good Nehem. 9. 13. Rom. 7. 12. A. 1. First some understood this of those Decrees and Ordinances of God and of those Judgments that tended to the ruin of that Rebellious state which may be said not to be good because they were not good to them as 1 Kings 22. 8. not for them and displeasing and destructive for which see and consider Ezek. 14. 21. Hos 10. 10. Hab. 1. 12. Zeph. 2. 2. It 's the Lord that gives the destroying sword a charge and every Judgment a commission Jer. 47. 7. But Secondly This is generally taken otherwise and it seems to be otherwise meant here v. 39. where they are bid go serve every one his Idol that is they are left and given up to it there being no hope of holding them from it Therefore this giving them Statutes that were not good may comprehend these things following 1. That there were and they had such Statutes that is Statutes ensnaring them to Idolatry and Profaneness and that not so much at any one time as in the times of Idolatrous and wicked Kings successively beginning with Jeroboam's Calves and continuing in the Idolatrous Statutes of Omri and Ahab and men of that stamp Micha 6. 16. Nor was it thus only in Israel but in Judah also as we see in the days and ways of that wicked Jehoram who caused the Inhabitants of Jerusalem to commit whoredom and compelled Judah thereunto 2 Chron. 21. 22. and it is expresly said of Manasseh that he made Judah to err and do worse than the Heathen 2 Chron. 33. 9. 2. That such Statutes may be said to be given of God viz. providentially and in course of justice 1 By giving them those Idolatrous Kings in his anger who together with their statesmen would give and were left to give them such Idolatrous Laws Hos 13. 10 11. 2 By passing out in the same times and sending among them by his just Providence such Priests and Prophets as by whom the Idolatrous decrees of Princes were published and palliated and they who refused to obey them were proclaimed factious and seditious men as we read in 1 Kings 22. 13. Jer. 23. 13. 15. especially Kings 7. 10. Ezek. 14. 9. 22. 26 28. 3 By leaving the People to be ensnared by the Commands of the one and the flatteries of the other through their own fault in two respects viz. 1. Through the darkness of their understanding whereby they could not yea wilful blindness whereby they cared not sought not to discern the evils and abominations of Laws crossing the Law of God 2. Through the vileness of their Affections or the servility of their wills whereby if they saw the evil of such things yet they did not shun it but submitted their necks to all yokes were willing to walk after the Commandment and loved to have it so Jer. 5. 31. Hos 5. 11. In all this there was 1. A sinful part which was the Rulers Priests Prophets and Peoples as hath been already proved 2. A Judicial part which was Gods not by darting any darkness into their understandings but by not imparting any light but leaving them to their foolish and darkned hearts Deut. 29. 14. Not by infusing any malignity into their wills but by not introducing any conquering Grace and Power Now because this paenal part is Gods therefore he is said to give So that God did not give Laws not good as a Lawgiver but as a judg by giving them into the hands of those that gave them and promoted them and by giving them up that would not obey him to obey them And thus it was also in the Babylonish Captivity with this wicked Peoples good-will and resolution to comply Ezekiel 20. 3. 23. 9. And thus it is still when an incorrigible Church is cast under Popish or Pagan Governours Oh! it is their just and saddest judgment to be given up to Laws not good that will not obey the holy just and good Laws of God As an enraged Father says to an incurable Son be gone Abi hinc in malam Rem and so leaves him to the Laws of Harlots and Varlots that will be his Companions Counsellors yea and Commanders also Eccles 7. 26. So God provoked punishes by giving men up to themselves and leaving them to their own hearts lusts Psal 81. 11 12. Math. 23. 32. 2 Thes 2. 10 11 12. How much better is it to be given up to state-undoing or body-tormenting judgments than to be given up to Soul-undoing Laws and Lusts The greatest evil of suffering is less than the least evil of Sin 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 moneth 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 Thâ—s â—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 bâ—â—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 â—ourthly Had he not done thus great 〈◊〉 would have arisen in regard of himâ—â—â—â— and others 1. As for himself whereas his body only would be endangered by disobeying the Decree and yet it s conceived he might 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 â— 23 contemned the Lions and went on in full with all compleatness and â—â—nsâ—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