A sermon on the 5th of November, being the last which was preached by the reverend father in God, Bishop Brownrigg. Bishop of Exon. Brownrig, Ralph 1592-1659. 1659 Approx. 43 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A77704 Wing B5209 Thomason E2107_3 ESTC R210054 99868887 99868887 121243

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A77704) Transcribed from: (Early English Books Online ; image set 121243) Images scanned from microfilm: (Thomason Tracts ; 241:E2107[3]) A sermon on the 5th of November, being the last which was preached by the reverend father in God, Bishop Brownrigg. Bishop of Exon. Brownrig, Ralph 1592-1659. [2], 76 p. Printed for Roberr [sic] Crofts at the Crown in Chancery-lane under Serjants Inne, London : 1660 [i.e. 1659] Annotation on Thomason copy: "Decemb: 1659"; the imprint date has been crossed out. Reproduction of the original in the British Library.

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 eng Sermons, English -- 17th century. Gunpowder Plot, 1605 -- Sermons -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2013-02 Assigned for keying and markup 2013-02 Keyed and coded from ProQuest page images 2013-05 Sampled and proofread 2013-05 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

A Sermon ON the 5th of November, BEING The laſt which was preached BY THE Reverend Father In God, Biſhop Brownrigg. Biſhop Of EXON.

London: Printed for Rober • Crofts at the Crown in Chancery-Lane under Serjants Inne, 1660.
Dan. 6.21,22.

O King live for ever, &c.

THis Chapter (upon a ſummary viero) repreſents unto us a malicious conſpiracy, and a miraculous deliverance, The proſeprity and honor of holy Daniell was envied by the Babylonian Princes, envy ſtirr'd them up to ſeek his ruine: Nothing will ſatisfie, for they conſult, conſpire, & effect their purpoſe: the Prophet is condemned, yet he is ſnatched from the jaws of death, and from thence the mighty hand of God doth wonderfully reſcue him. The words are Daniells thankfull acknowledgement of this great deliverance, and 'tis directed to King Darius by whom he was caſt into this dangerous deſtruction; and it ſtandeth upon theſe particulars,

1. A reverend Compellation, O King. 2. A loyall ſalutation, Live for ever. 3 A particular declaration of this deliverance, My God hath ſent his Angell, &c.

Come we to the firſt, the reverend Compellation. (O King) The Prophet here acknowledges and honors Darius for his Prince and Soveraigne: To underſtand this particular we will conſider Darius in this four-fold conſideration.

1 Darius was a Heathen Prince, an Alien from the People of God, eſtranged from the Church of God and that holy ſociety, yet the Prophet doth honorably acknowledge him as his Prince and Soveraigne: it affords us this obſervation, That Religion doth not reſcue and exempt us from the power and authority of ſuch Governours and Magiſtrates though Infidells, Heathens and ſtrangers to Religion; the tyes & bonds of our obedience to them are inviolable, Dominion and Soveraignty are the conſtitutions of God, not as he is the author of Grace and Redeemer of the Church, but as Author of Mankind and Governour of the world. It's a true Maxim, Dominium temborat non fundit in Gratia, ſupernaturall grace doth not conſtitute its authority, but it's the act of God in his providence; Thus our Saviour acknowledges he was ſubject to Pilate; and the authority he had over him was from Heaven; Thus Paul appeals to Caeſar, & accounts himſelfe abnoxious to his judgement and tribunall as his Prince; Thus Chriſt paid tribute to Caeſar. Some teach that Religion and Chriſtianity does exempt us from obedience unto other Magiſtrates, and thus they affirm, that Chriſtianity & the Goſpell doth utterly diſcharge us from any obedience to Heathen Magiſtrates: No, we ſee Chriſt, Paul, and all the Primative Churches acknowledge it otherwiſe, Daniell, Ezekiell, and the whole ſtate of Chriſtianity doth abhor that Doctrine, and acknowledge their Magiſtrates lawfull authority.

2 Darius was not onely an Alien but an Enemy, he held the Church of God under Tyranny & his command; yet notwithſtanding the Prophet acknowledges him as his lawfull Prince: Obſerve, Obedience to Magiſtrates it's nor only to thoſe lawfull and juſt, but though they be oppreſſors, yet notwithſtanding their ſubjects owes to them all due obedience, Thus Jeremiah exhorteth the Jews to take upon them the yoke of the King of Babylon and ſubmit to him, to ſtudy the peace of his Government and to pray for him. Thus the primative Churches ſubmitted to the Emperour of Rome even when it was Tyrannus; and Paul exhorts the Chriſtians to ſubmit to Magiſtrates even when they were perſecutors; Thus the whole Army of Marters ſubmitted to Julian that hatefull Apoſtate: 'tis true what Tertullian ſays, Chriſtians had rather be murdered then murther others; and it was told the Emperour in his time that the Chriſtians would wage war againſt the Emperours that did ſlay and deſtroy them but that Religion and conſcience did enforce obedience.

3 Darius comes under a third account conſider how he made wicked laws here prohibiting all the worſhip of God, aſſumes all divine worſhip here to himſelfe, and yet notwithſtanding the Prophet Daniel acknowledges him as Prince and Soveraigne. Indeed active and actuall obedience to their unlawfull commands we may not, we muſt not performe (ſo to be obedient to them is to be rebellious to God) but yet notwithſtanding though we refuſe thir perſonall commands in doing of them, yet it muſt be with all ſubmiſſion and acknowledgement of their power and authority; thus Saul's ſervants were obedient to him, though they would not obey his command in killing Gods Prieſts. This is certain, Magiſtrates and Rulers (though their commandments be unjuſt) we muſt acknowledge their Authority, though we doe not fullfill their commands: ſaith Auſtin, good lawes ſerve to bind men that are bad, and evill laws ſerve to prove the conſtancie of Religion in them that are good: This is the Piety of Chriſtianity, we know who to obey, yet notwithſtanding to refuſe thoſe commands that are made againſt God.

4 Darius was he that caſt Daniel into the Lyons Den: His Law did inſnate him, his ſentence condemned him, his ſeale ſhut him up and ſeal'd him up in the Den of Lyons, yet notwithſtanding he did here acknowledge him as King and Soveraigne: No wrongs that we can receive from Magiſtracy and Superiours muſt free and diſingage us from our obedience to them; Thus the primative Church did obey thoſe Princes that yet notwithſtanding brought them into danger.

Having ſeen the conſideration of Daniel in it ſelfe; Now let us look upon his ſalutation (O King live for ever) he wiſhes him long life, peace and proſperity here, and ſalvation hereafter.

1 He does not pray againſt his Tiranny and Impiety; He charges not upon him the cruelty of his office, much leſſe doth he threaten him with wrath and judgement from God, leaſt of all like the Pope that paſt ſentence of death againſt Henry the ſecond that for the death of a rebellious Papiſt, preſently ſentenced him and caſt him out of his Kingdome: No, here's the piety of a Chriſtian to pray for thoſe that revile and perſecute him: ſaith Saint Paul, pray and curſe not, Rom. 12. This is not to be overcome of evill, but to overcome evill with good: 'tis that Saint Paul ſaith, he approves himſelfe to be a good Chriſtian in all patience, in affliction, in ſuffering, in perſecutions, in bonds and impriſonments. Indeed the ſpirit of the Law it was more direfull and more ſevere, Elijah calls for fire from heaven upon his perſecutors; I but the Goſpell calls us to an other ſpirit, the ſpirit of the Goſpell is a ſpirit of meekneſſe, gentleneſſe, goodneſſe; there we muſt not take upon us unlawfull revenge but prayers and ſupplications: We learn curſeing, and execrations, and ſlaughters from the malignant Church, they are the brands of thoſe that are the worſhippers of the red Dragon; we that are the followers of the Lambe, and adore him, muſt be like the Lambe full of meekneſſe and gentleneſſe. Zechariah the ſon of Jehoiada (out of the ſpirit of the Law) when he was ſtoned, prays to God for vengeance, 2 Chron. 24.20. But Steven when he was ſtoned (out of the ſpirit of the Goſpell) he prays for his Perſecutors, Lord lay not this ſin to their charge. Thus the Apoſtle when hardly uſed by the high Prieſt is falling to his prayers; not to puniſh and plague his Enemies: but to win and convert them. This is the ſpirit of the Goſpell to yeild to, not riſe up again in any mutiny and rebellion.

2 Orat pro Rege, Daniel will not pray to the Emperour, but he prays for him: Here's the tryall of Daniells Allegiance to his King, he refuſes indeed to pray to him, but he never gives over to pray for him. This is the duty we owe. Alas, his Enemies counted him an Idolatrous man, a worſhiper of ſtrange Gods, and one that will not honour the King; but whether is not Daniel a better ſubject that doth not pray to the King as an Idoll, but doth earneſtly pray to God for him? The King is to be honoured, non pro Deo, but propter Deum, not inſtead of God, but in the behalfe of God and Gods cauſe; we honour him not as an Idoll to pray to him, but as the great Magiſtrate of God, and ſo we pray for him. Thus the primative Church did, they would not worſhip the Emperour as God, nor ſacrifice to him; but prayed for his office for good ſucceſſe, for continuance in the Empire, and for all proſperity.

The Third thing is the repreſentation of the danger it ſelfe; and it ſtands here upon five particulars.

1 The Author of this deliverance, and that is (God.) 2 The Inſtrument of this deliverance whom God imployes, and that's an (Angell.) 3 The manner of this deliverance how it was wrought (He ſtops the mouths of Lyons.) 4 The meaſure of this deliverance how farre it proceeded, (He had not the leaſt hurt by it. 5 The motive that ſtired up God to do this for him, and that is two fold, 1. Innocentia perſonae, the Innocency of his perſon, (Before God he was found innocent) 2dly. Innocencia cauſa, The Innocency of his cauſe (Before thee O King have I done no hurt.

Thus the Prophet Daniell reckons up all the Cauſes of his deliverance in oppoſition to all his Enemies; 1. They plotted to take away his life; here's releef againſt that, God Almighty hath ſaved and reſcued: 2ly. They excluded him out from the Kings favour; well, here's a remedy for that, he appropriates to himſelfe the favour of God, My God hath ſent his Angell. 3ly. The Princes and Potentates of Babylon they conſpire againſt him to cut him off; but here's a Potentate of Heaven, a holy Angell he comes with a reſcue. 4ly. They made ſure of him, ſhut him up, put him into the Lyons Den and ſealed it up; This Angell of God hath ſealed up the Lyons that they could not hurt him.

Firſt the Author of this deliverance; herein two things are obſervable; the author of this deliverance and that is God; and then the hould that he layes upon this God for his helpe, and that in this pronoune Meus, he is my God.

Firſt God is the Author of it. Indeed all deliverances eſpecially of his Church and People, they are all the works of God, it's he works ſalvation and deliverance in the middſt of the Earth; and what ſaith David? God is a God of Salvation, and to God belongs the iſſues of life, Pſal. 68. but eſpecially of this great deliverance that we have now before us in three reſpects, three particular works of God, three Ecces.

1 Contra tantum inimicum, To reſcue this Man from ſo potent a Prince as Darius. 2 A Tantillo, To ſuckor ſo helpleſſe and forlorne a Man, that's God's peculiar. 3 A Tanto periculo, from ſuch great danger to bring him out from the pit of deſtruction.

1 Contra tantum inimicum, for to reſcue this Prophet from Darius it muſt be the work of God. The ſtrong man may be at peace and hold what he will till a ſtronger then he ſpoiles him and takes away his goods: ſo all other powers whatſoever. Private wrongs may have other adreſſes, but when the Magiſtrate doth argue Law and Auhority, that's a peculiar caſe to God. St. Ambroſe, Baſill, Chriſoſtome, when the people would have reſcued them from the ill will of the Emperour; oh they utterly forbid it, O no, God and God onely is terrible to Kings.

2 A Tantillo, for ſo forlorne and forſaken a Man, this is a caſe God only can diſpoſe it; he is utterly forlorne, caſt out of the Kings protection, no mediation uſed for him; here's a peculiar to God: It was Davids caſe, Pſal. 142.4. I looked on my right hand and beheld, but there was no man that would know me, reſuge failed me, no man cared for my ſoul, (then he ſayes) I cried unto the Lord, I ſaid, thou art my refuge and my portion in the land of the living, deliver me from my Perſecutors, for they are ſtronger then I, this is the God that doth give it, he is the helper of the helpleſs.

3 A Tanto periculo, God alone can reſcue him from this danger: The King himſelfe if he would never ſo fane cannot ſave him: he is paſt the reach of any humane help: this is the caſe wherein God wil be ſeen, he is the helper then from the greateſt danger, when all is forſaken and loſt, when they ſee no hope in man as the condition of the Prophet is now deſperate God ſteps in. Thus Paul makes his thankfull acknowledgement when he was preſt in Aſia he deſpar'd of life; he received the ſentence of death in himſelfe, yet he acknowledges God delivered me from ſo great evil. So he gives an account when he appeared firſt before Nero that cruel Tyrant, all men forſook me, no man ſtood by me, I but God ſtood by me, and I was delivered from the mouth of the Lyon: David in the depth, Jonah in the Whales belly, the three Children in the fiery Furnace, theſe are caſes peculiar to God that workes ſalvation in the midſt of the earth. You have ſeen the help;

Come we to the ſecond, which is the hold which he layes upon this help, for it's not ſufficient to ſee help at hand but we muſt lay hold upon it, lay hold upon my ſtrength ſaith God in Iſaiah. Indeed at all times we muſt put our truſt in him; but in extremities, in dangers, when life begins to faile and to ſit in the ſnares of death then the Prophet claſps cloſe to God: here's not only contactus fidei, but complexus fidei, he lays hold upon him cloſe, he will not let him goe, as it was with Jacom when he was in danger, his brother coming againſt him with 400 armed Men, he would not let the Angell goe. This is that, that magnifies the faith of a Chriſtian when he drawes neare to God. No nearneſſe can be too much, no approach too much; when we make God our refuge, then we ſhall be ſure he will not fail us.

To underſtand this particle Meus, my God, we will reſolve it into theſe particular expreſſions.

1 The Prophet calls him my God, he is the God of my ſpeciall ſervice and Religion, the God of my faith, of my piety, and of my devotion. Nature diſcovers a God; and infidelity will give us leave to truſt in him; but faith brings us near to him in cloſe application; this is that will give us good ground of help in trouble when we come neare to God, and make the Lord our truſt, and confidence, and repoſe. Stick to God and he will ſtand for thee, we deale with God as the Iſraelites in time of diſtreſſe ſend and think Aſſiria will help at a pinch; No, let us ſtick cloſe to God.

2 He is Meus, my God by publike profeſſion, and open adoration, the Prophet boaſts of his God in that time when he was forbidden to name any other God but an Idoll; he laves hold upon God and the worſhip of God even at that time when it was danger to him, nay it might be death and deſtruction. I this is that gives you aſſurance to God when you will owne him in the face of dangers. It was a baſe and unworthy ſpeech of them in Micha, hold thy peace, we will not name the name of God: No, what ſaith Chriſt? They that confeſſe me before men, my Father will confeſſe them at the laſt day. This is that, that makes us to be truly belonging to him when we own his Religion and maintain his cauſe. Alas we faile God too often, and therefore it is juſt with God to faile us and leave us to our ſelves.

3 He is my God, the God of my faith and of my affiance. Indeed this pirticle Meus, is faiths poſſeſſive, it workes it ſelfe into nearneſſe to God. Common faith leaves it at random, and particular ſaving faith brings us home to God in the greateſt cloſeneſſe; what ſaith Paul, he loved me, and gave himſelfe for me. What, ſaith Chriſiſtome, did Paul ingroſſe all to himſelfe? did Chriſt dve for him alone? No, he doth not exclude others, but to be ſure he will include himſelfe. This makes us draw near to God when we have a ſpeciall intereſt and affiance in him. If we maintain his cauſe he will maintaine our cauſe and will deliver us. This is the property of faith, my Beloved is mine, and I am his ſaith the Spouſe; here are mutuall imbraſings of Chriſt and the Church. dic anima (ſaith Auſtin) ſay ſecurely Deus meus es tu, and then God will ſay to thy ſoule, I am thy ſalvation.

4 He is my God by preſent evidence and experience of this great deliverance and reſcue; it's that, that makes him now to renew his Covenants with God; God doth aſſure him as he doth ſpeake of his people, I will be know to thee by my name Jehovah, when I bring thee out of captivity from the Land of Egypt, God gives us then tryalls and experiences of his love, as is ſaid of the Jewes, three times a yeare they ſhall goe up to Jeruſalem and leave all their Towns unman'd and unguarded (what ſaith God?) not any of thy enemies ſhall deſire thy Land, they ſhall make no inroad nor invaſion.

5 He is my God by Reſolution in the ingagement to all holy thankfulneſſe, now Daniel does obliedge himſelfe to God by new Covenants, as the people when they returned from Captivity they entred into a new covenant with the Lord to be his people. Hath the Lord delivered thee from any danger? raiſed thee from any affliction? O then devote thy thankfulneſſe to God; as it was with David, how does he bleſſe God for his own and his peoples deliverance out of dangers, O this God ſhall be our God for ever and ever, our guide unto death. So Pſal. 116.16. I am thy ſervant, I am thy ſervant, and the ſon of thy handmaid, why ſo? Thou haſt looſed my bonds, I will offer to the thee ſacrifice of thanksgiving. O When God hath vouchſafed ſuch mighty ſalvation as to this Nation, for us to ſit looſe by God, to grow ſtrange to him, to be falſe in his Covenant, to linger aftter falſe worſhips and falſe Gods; O it's moſt odius and execrable unthankfullneſſe.

The ſecond particular is the Inſtrument by which this ſalvation was wrought; it was done by an Angel; and this ſpeech is conſidered upon two Reaſons.

1 It's not ſaid Angelus meus, but Deus meus, he doth not ſay God ſent my Angel, but my God ſent his Angel; he placeth this poſſeſſive word upon it's proper object. Indeed the aſſignement of particular Angels to particular men, it's a diſpute in the Schooles, it may paſſe for a likely and probable opinion, but whether it be ſo or no, we are ſure of this, it was Gods Angell, and appointed by him to deliver his ſervant. Among the Jewes it was a common opinion that every man had his particular Angel; when Peter was delivered out of priſon he knockt and they ſaid it is his Angel; but what ſaith Saint Peter? he anſwereth otherwiſe, the Lord hath ſent his Angel and brought me out of priſon: ſo Paul, Acts 27. Saith, the Angel of the Lord whoſe I am, and whom I ſerve appeared to me, &c.

2 The ſpeech is obſervable for an other reaſon; he doth not ſay Angelus venit, but Deus miſit, the Angell came, but God ſent his Angel to doe it.

Indeed thoſe holy Angels and bleſſed ſpirits are moſt ready, moſt forward to aſſiſt us in all our dangers, in all our temptations; but here's that, that makes it comfortable, the Angel came not by his owne motion, but by Gods miſſion. As the evill Angels can doe us no hurt, but by Gods promiſſion, ſo the good Angels cannot aſſiſt us but by Gods miſſion, and commiſſion; they are all miniſtring ſpirits ſent forth for the good of them that are the heirs of ſelvation. It was that that comforted David, Pſal. 71 thou haſt given a commandment to ſave me. Our deliverance 'tis Gods appointed commandment, and 'tis their appointment. Had the Papiſts the ſetting out of this ſtory, they would have told us the name of this Angel who he was, and what order he was, and he ſhould have an office, and they would have publiſhed ſolemn praiſe and thankſgiving to the Angel; no, but Daniel that was converſant with Angels overlookes theſe, but gives thanks to God; as when Mannoah would have worſhipped the Angel, O ſaith he, if you ſacrifice, let it be to God, and let him have the honour. It's Athanaſius his deſcription of an Angel, an Angel is an inviſible creature living for ever, and alwayes ſinging praiſe and laud unto God. So then in that this delivery of the Prophet was wrought by an Angel, it puts upon this deliverance three excellencies.

1 In that an Angel doth reſcue him from the power of the Lyons it makes this reſcue to be comfortable: If Daniel be now excluded from men, and caſt amongſt wilde beaſts, I but here's his comfort, forſaken of men and viſited by an Angel. It was our Saviours caſe, Mark 1. He wandred in the wilderneſſe among wilde beaſts, but Angels came and miniſtred to him. Let the world ſpare their favours and viſits (ſuch as they are) here's the comfort, Gods diſtreſſed Children are forſaken by men, but viſited by Angels.

Second, Excellency it is an honourable delivery: ſuch a ſervant of God as this Prophet ſhall not only have ſafety but honour put upon him; as Elijah was not onely fed with a Raven, but an Angel came and brought him his meat, an Angel was his Steward and Cupbearer, and miniſtred to him. The King of Iſraels Children it is ſaid were placed with the great men of the Citty that they might take care of them and attend them: Gods Children are placed not with the great men of the Citty but with the Angels of heaven, they are compaſſed about with Legions of Angels.

Third, Excellency it was and avoidable an unirreſiſtable deliveranee ſuch as could not be diſappointed: They ſhut him in, and ſeal'd him in: what then? can they withſtand the entrance and power of an Angel? It was thus with Saint Peter, Herod clapt him up into Priſon, there were four Quaternians of Soldiers to watch him; the Iron gate that was faſtened upon him; Alas, poore help againſt an Angel; the Angel of God came and preſently knockt off his ſhackles and opened the Iron gate and delivered him out of priſon. If men can clip an Angels wing, and pinion thoſe mighty powers and withſtand their entrance, then and not till then ſhall they have power againſt the Church of God. Thus thoſe two Apoſtles Peter and John were clapt up by the High-Prieſts, (but mark their delivery) the Saduces ſhall know God hath Angels in heaven, the Angel of the Lord came and opened the priſon doore, and bid them goe into the Temple, and preach the word of life to the people. I this is their great ſecurity; they may withſtand us, but not thoſe holy Angels, thoſe mighty powers that have done his will; this makes it to be an extraordinary deliverance.

Thirdly, come we to the manner of this deliverance, and that's ſet down in theſe words (they ſtopt the mouths of the Lyons.) God had infinite wayes to deliver his people from deſtruction; he might have altered the mind of Darius, and of his nobles, and given them more moderate thoughts, as Ahaſuerus he made a bloudy Law, but God altered his mind; and Eſay comes marching againſt Jacob with 400 at his heeles, but God gave him a tender and brotherly affection; Laban drives after him furiouſly, but God ſtood by him by night, and commanded him to ſpeake neither good nor evil to him: God might have ſent a meſſage to him as to Pilat, have nothing to doe with this juſt man; but God lets them goe on, no ſtop is put to them yet, but here comes a watchman, and a holy one from heaven, and daſhes all preſently. So then this deliverance was from the Lyons mouths, God might have wrought it otherwiſe, but this was the moſt glorious deliverance to bring him out of it; ſometimes God delivers us by way of prevention, ſuffers us not to fall into danger: ſometimes God delivers us by way of ſubvenſion, reaches out the hand, and plucks us out of danger: but here God works by way of preſervation, lets us be in danger, yet preſerves us in it; to teach us in the greateſt extreamity not to deſpair of the favour of God: when the ſnares of death are about us, when we are at the pits brink, nay at the pits bottome, he is able then to bring us out, he is able to reſtraine the roaring Lyon that it ſhall not devour us; they may ſhew their teeth, but not lay their paw upon us; the buſh may burn, but tis not conſumed; there may be fire kindled, and perſecution may be againſt the Church of God, but it ſhall not be deſtroyed. But how then did he ſtop the mouths of the Lyons.

Anſ. 1. By abating and reſtraining their violence and fierceneſſe that they ſhould not lay hold upon him: Thus the Viper that venemous beaſt that fell on Pauls hand did not hurt him: God is able to withſtand and abate the rage of cruell men, he can caſt them into a dead ſleep that they cannot prevaile over us. This is that God that is able to deliver us and give us ſalvation in the midſt of our enemies.

2. God did ſtop the mouths of theſe Lyons by ordering their fancy into a more moderate and milde apprehenſion: Thus God promiſeth to deale with his people, the Lyon ſhall lye down with the Lambe, and a little childe ſhall lead him; God makes a covenant with them and the beaſts of the field, and the ſtones in the ſtreets: Noah, Daniel, and Job, Ezek. 14. Shall ſuffer no hurt by wilde beaſts.

3. He does ſtop the mouths of the Lyons by making Daniel appeare awfull and dreadfull to them. The Image of God in Adam in innocency gave him Soveraignty, and a powerfull command over all the beaſts, they were all in ſubjection to him: now this Image of God ſhining gloriouſly in this holy man Daniel, makes the Lyons quake and tremble at him (thou ſhalt walk upon the Lyon, and the Adder ſhall not hurt thee) this is the portion of Gods children, they are at peace with God, and he makes peace with the creature. Our rebellion to him makes the rebellion of the creature againſt us. If we keep cloſe to God they ſhall obey us.

The fourth particular is the degree of it, how far he was delivered (it is ſaid, he was not hurt by it) this makes it a perfect and compleat deliverance. Indeed the Prophet that went to Bethel the Lyon ſlew him, but did not devour him; but here was neither Jaw nor Paw, neither Tooth nor Talon faſtened upon Daniel. Otherwhile God delivers his people out of many afflictions, but not without ſome marks and ſcars as their deliverance out of Captivity (are they not as a brand ſnatched out of the fire?) they were like a brand halfe burnt, they were not conſumed, but ſhrowdly ſinged and ſcorched: the ſame Prophet tells us, it ſhould be as a ſheppard that takes out of the mouth of the Lyon, two leggs, but a remnant ſhall be ſaved: God ſuffers the King of Egypt to come and ſack Jeruſalem, and tells them they ſhall not prevaile, but yet you ſhall ſerve him for a time that you may know my ſervice and the ſervice of him: So God ſpeaks to his people, Jer. 30. I will not make a full end, but will correct you, I will not ſuffer you to goe on wholly unpuniſhed: I theſe judgements are laid upon people for their ſins, for their diſobedience and falſeneſſe to God; but Daniel, and Shadrech, Meſech, and Abed-nego, God delivers them intirely, they were witneſſes for God, they avouched his worſhip, and ſtood in defence of it, therefore God gives them compleat deliverance.

Fiftly, the Motive that is here uſed that God takes notice of, and 'tis double, the firſt is the innocency of his perſon: (before God he was found innocent) ſecondly, the innocency of his cauſe (before thee O King have I done no hurt.

1. The Innocency of his perſon. Certainly Daniel was as all other men a ſinner, himſelfe confeſſeth it, Chapter 9. I confeſſe mine owne ſins, and the ſins of my people. So aſſerts John, if we ſay we have no ſin we wofully deceive our ſelves, and there's no truth in us. Daniel he was highly beloved of God, and yet he had weakneſſes, frailties, and infirmities.

2. Innocentia cauſae, I have done no wrong to thee O King.

Object. But he did not obey the Kings commandment, for did not the King ſorbid him to pray, yet he will ſtill be praying? Yes, he did ſo, yet he was an obedient ſubject, though he did croſſe the Kings command. He is a diſobedient ſubject that doth breake and trample under his feet, juſt, good, and profitable Lawes; but if the Law be againſt God and his will, we may well depart from it, but upon theſe three cautions.

1. It muſt be in manifeſt evill: if the Magiſtrate lay ſuch commands upon us as are repugnant to God and his word, there our obedience muſt be reſtrained: yet when doubtfull as it was in the caſe of numbering the people, Joab miſliked it, it was vanity in the King; though he diſwaded him from it, yet the Kings Commandment tooke place, and he went about it.

2. Our diſobedience muſt be without contempt of their perſons and callings.

3. It muſt be with offering of our paſſive obedience: If we cannot doe their wills we muſt obey their puniſhments; in the text you may obſerve our Combinations.

1. Here's Duplex obedientia, a double obedience; obedience to God, and obedience to the King too; they muſt goe together, we muſt not ſever them aſunder: we muſt not be Herodians, all for the King, if Herod be King all is well, no matter for God and his Religion: nor muſt we be Phariſees, only very ſtrict and nice upon ſome cerimonious point of Religion, but falſe hearted to the King; no, we muſt be both good Kings and good Subjects.

2 Here's Duplex tribunall, the tribunall of God, and before him Daniel is acquitted, & counted innocent; then here's the tribunall of Darius, & before him he is caſt and condemned. Well, here's our comfort, though the tribunall of Men may condemn us, yet let them know there's a higher then they, Solomon ſpeaks it for our comfort, if we can juſtifie our ſelvs before God.

3 Here's Duplex ſolicitudo, a double care; this Prophet ſhews his duty to God and man; firſt he does here plead his innocency before God: then he doth avouch his innocency before men, 'tis that that Paul teaches us, I have exerciſed my ſelfe to have a conſcience void of offence both towards God and men.

Indeed he firſt prefers God, afterwards man, I count it no great matter to be judged by man's law: Good Chriſtians firſt obſerve their conſcience to God, and then their credit with the world, they will not be ſcandalous, nor give offence to any man.

4. Combination, here is Duplex purgatio, a double purging of himſelfe; firſt before God a purgation of evidence; God cleer'd him, and paſt a ſentence; but before men purgatio proteſtationis, he doth proteſt and avow it before men.

Application to the day.

LEnd me your attention to ſome application of this Treaſon, and the deliverance which this day we are bound to commemorate with all poſſible thankfullneſſe. See the compariſon betwixt theſe two.

1. By way of ſimilitude, how they both agree and are alike. 2. By way of diſſimilitude, how the Treaſon of this day exceeds that in the Text.

Firſt the ſimilitude in theſe particulars.

1. They had the ſame Authors: who are they that would have ruin'd the Prophet? It was the Babilonian Princes: And ſurely the Treaſon of this day was framed in the ſame wombe, it was the Babilonian Princes, the Pope and his complices plotted this great ruine to this Church. Saith Auſtin, here's two Babylonians, Babilon the Mother, and Babilon the Daughter; the Eaſtern Babilon that's the Mother; the Weſtern Babilon, that is the Daughter. We may ſay of this Treaſon what God ſaith, Ezek. 24.2. Son of man write the name of the day, even of this ſame day, the King of Babilon ſet himſelfe againſt Jeruſalem this ſelfe ſame day.

2. They agree here in the Motive: What was the Motive that ſtirr'd up theſe Babilonian Princes to ſeeke the ruine of Daniel? It was envy (as indeed envy is alwayes in treaſon) they envyed him: ſo thoſe that plotted our ruine, O it gall'd and vexed them that King James ſucceeded in the Crown.

3. The Plea that they make for themſelves; what's their Plea? The ſentence of Darius was unalterable, he was condemned by the Lawes of the Meades and Perſians that could not be changed: And the Traytors of this day hath the ſame Plea, Pope Clemens ſent to the Papiſts not by any meanes to admit a proteſtant King here; for all the world like their forefathers the Preiſt and Elders that condemned Chriſt, we have a Law, and by our Law he muſt dye.

4. Their pretext was to preſerve the honour of the King, the King ſhould be worſhipped, and all muſt concur in this courſe of worſhipping the King, and of him onely: And was not this the ſame amongſt our Traytors, the Popiſh religion bringing in Maſſe, burdening the Church withall thoſe trumperies? Nay, it was to worſhip their Popiſh Darius to acknowledge his Supremacie, and no Religion ſhould take place here among us, but onely by his allowance.

5. They had a Cave, a Den of Lyons: So had theſe, and all in order to blow up and deſtroy.

6. Here's a like deliverance: he was delivered by an Angell: and certainly as great power from heaven did watch over us, the letter that gave notice of this treaſon (conſider it as ordered by Gods providence) it was written with a pen that was made of an Angels wing; as he there ſpeakes of writeing the Scripture, the Devil hates that Fowl, that Bore, that Wing, that made that Pen by which the Scriptures were written.

7. We were all delivered, the ſnare was broken, our King and Parliament preſerved though at the point of death, but all reſcued by Gods holy hand.

Secondly, the diſſimilitude and diſagreement of theſe Traitors with thoſe of Babilon; the deliverance of this day doth much exceed it.

1. The Conſpiracy of the Babilonian Princes were onely againſt one man, if they could but get Daniel inward, and cut him off, they were fully ſatisfied: But the conſpiracy of this day was not againſt one man; nay, the King, State, the Lords ſpirituall and temporall, the Law, reverend Judges, all the flower of the Gentry were all to be blown up at one time; it was a univerſall deſtruction like Hamans conſpiracy ſcorning to reveng himſelf upon Mordecai alone, but he ſought the ruine and deſtruction of all the Jews.

2. The conſpiracie here againſt Daniel, it was againſt one that was of the children of the captivity of Judah a forreigner: but the traytors of our dayes were againſt their own country men, their own brethren; they were all of them Engliſh men; the ſhame of our Nation to ſay ſo, that Vipers ſhould be thus bred among us, but ſuch they were) if Jacob did abhor the cruelty of his two ſons, upon the Sichemites, how would he have digeſted their cruelty towards their brother Joſeph?

3. The Coſpiracy among the Babilonians, was againſt a man that was a Subject to King Darius: I but theſe men they plotted againſt King, Queen, Prince, Parliament, & all the Nobles of the Land, all the blood Royall: This is that makes them extream odious, they would have deſtroyed, not onely one man, but the whole nation.

4. This Treaſon and conſpiracy, here it was againſt the Prophet that was a Holy man of God, and the men that did it were ſecular men, Princes, Commanders, Governours; but the Treaſon of this day was wrought by Clergy men, men of the Church, holy Fathers of the Church of Rome, great Grandees of the Jeſuits. Indeed for ſecular men to maſicre the Preiſts of God is a high provocation; but for Divines, men of the Church to plot treaſon and conſpiracyes, to be incendiaryes of all ſeditions, that's a double evill.

5. They were cruell, yet there was ſome mercy in it. Firſt the Prophet hath ſome warning given him, there was a Law publiſhed and made known. Then they had faire proceeding, he was convented, examined, convicted, and ſo was condemned, the Prophet had time to looke about him to prepare himſelfe for death to addreſſe himſelfe to God for the ſaving of the ſoule: But here was no warning, they did digg deepe, and hide in Hell; it was as ſuddaine deſtruction that ſhould have been brought upon us.

6. After this deliverance by the Angel Darius bleſſes God for it, gives teſtimony to that Religion that was thus honoured, repents himſelf of it, puniſhes thoſe that plotted this miſchiefe againſt them, and doth advance Daniel to be the cheife man in his Kingdome: But our conſpirators hung their heads, bit their lips, nay the Pope himſelfe was ſo far from ſaying with Jacob, curſed be their anger, that he had not ſo much as the ſpirit of old Eli to chide and reprove them; O my Sons I heare an ill report of you, you would have blown up the Parliament and deſtroyed Nations. No, they were far enough from that, for he does canonize ſome of them for Marters, Bookes were written for their defence. When Elijah prevail'd over Baal's Prieſts in bringing fire from heaven, the people all renounce Baal, and cryed out the the Lord is God; but when the Lord anſwered us from heaven, not by kindling fire, but by quenching fire, but ſtill they ſtand out in their obduration.

O Let us thankfully acknowledge this great mercy. O that men would therefore praiſe the Lord for his goodneſſe, and ſet forth his loving kindneſſe before the ſons of men. If you count it now a day out of date, an old day, and it may now be forgotten, take heed a ſecond war does not finiſh that work that thoſe Traitors would have done but could not accompliſh. That ſpeech may truly be ſaid of us, never people were more wonderfully delivered by God, and never was people ſo wofully and wretchedly undone by themſelves.

FINIS.