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 Sergeant's Inn, 1660.   
Dan. 6.21,22. 
O King live for ever, etc.  

THis Chapter (upon a summary viero) represents unto us a malicious conspiracy, and a miraculous deliverance, The proseprity and honour of holy Daniel was envied by the Babylonian Princes, envy stirred them up to seek his ruin: Nothing will satisfy, 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 daniel's thankful 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 loyal salutation, Live for ever.  
3 A particular declaration of this deliverance, My God hath sent his Angel, etc.   
Come we to the first, the reverend Compellation. (O King) The Prophet here acknowledges and honours Darius for his Prince and Sovereign: To understand this particular we will consider Darius in this  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 honourably acknowledge him as his Prince and Sovereign: it affords us this observation, That Religion doth not rescue and exempt us from the power and authority of such Governors and Magistrates though Infidels, Heathens and strangers to Religion; the ties & bonds of our obedience to them are inviolable, Dominion and Sovereignty are the constitutions of God, not as he is the author of Grace and Redeemer of the Church, but as Author of Mankind and Governor of the world. It 's a true Maxim, Dominium temborat non fundit in Gratia, supernatural 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 himself abnoxious to his judgement and tribunal 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 Gospel doth utterly discharge us from any obedience to Heathen Magistrates: No, we see Christ, Paul, and all the Primative Churches acknowledge it otherwise, Daniel, Ezekiell, and the whole state of Christianity doth abhor that Doctrine, and acknowledge their Magistrates lawful authority.  
2 Darius was not only an Alien but an Enemy, he held the Church of God under Tyranny & his command; yet notwithstanding the Prophet acknowledges him as his lawful Prince: Observe, Obedience to Magistrates it's nor only to those lawful 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 Emperor 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 hateful Apostate: 'tis true what Tertullian says, Christians had rather be murdered then murder others; and it was told the Emperor in his time that the Christians would wage war against the Emperors 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 himself, and yet notwithstanding the Prophet Daniel acknowledges him as Prince and Sovereign. Indeed active and actual obedience to their unlawful commands we may not, we must not perform (so to be obedient to them is to be rebellious to God) but yet notwithstanding though we refuse their personal 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 kill Gods Priests. This is certain, Magistrates and Rulers (though their commandments be unjust) we must acknowledge their Authority, though we do not fulfil their commands: saith Austin, good laws serve to bind men that are bad, and evil laws serve to prove the constancy 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 Lion's Den: His Law did insnate him, his sentence condemned him, his seal shut him up and sealed him up in the Den of Lions, yet notwithstanding he did here acknowledge him as King and Sovereign: No wrongs that we can receive from Magistracy and Superiors must free and disengage 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 itself; 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 Tyranny and Impiety; He charges not upon him the cruelty of his office, much less doth he threaten him w i'th' 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 Kingdom: 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 evil, but to overcome evil with good: 'tis that Saint Paul saith, he approves himself 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 direful and more severe, Elijah calls for fire from heaven upon his persecutors; I but the Gospel calls us to an other spirit, the spirit of the Gospel is a spirit of meekness, gentleness, goodness; there we must not take upon us unlawful 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 Lamb, and adore him, must be like the Lamb full of meekness and gentleness. 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 Gospel) 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 Gospel to yield to, not rise up again in any mutiny and rebellion.  
2 Orat pro Rege, Daniel will not pray to the Emperor, but he prays for him: Here's the trial of daniel's 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 worshipper 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 Idol, 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 behalf of God and God's cause; we honour him not as an Idol 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 Emperor as God, nor sacrifice to him; but prayed for his office for good success, for continuance in the Empire, and for all prosperity.  
The Third thing is the representation of the danger itself; 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 employs, and that's an (Angel.)  
3 The manner of this deliverance how it was wrought (He stops the mouths of Lions.)  
4 The measure of this deliverance how fare it proceeded, (He had not the least hurt by it.  
5 The motive that stirred 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 Daniel reckons up all the Causes of his deliverance in opposition to all his Enemies; 1. They plotted to take away his life; here's relief against that, God Almighty hath saved and rescued: 2ly. They excluded him out from the King's favour; well, here's a remedy for that, he appropriates to himself the favour of God, My God hath sent his Angel. 3ly. The Princes and Potentates of Babylon they conspire against him to cut him off; but here's a Potentate of Heaven, a holy Angel he comes with a rescue. 4ly. They made sure of him, shut him up, put him into the Lion's Den and sealed it up; This Angel of God hath sealed up the Lions 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 hold that he lays upon this God for his help, and that in this pronoun 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 midst 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 helpless and forlorn 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 than he spoils him and takes away his goods: so all other powers whatsoever. Private wrongs may have other addresses, 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 Emperor; oh they utterly forbidden it, O no, God and God only is terrible to Kings.  
2 A Tantillo, for so forlorn and forsaken a Man, this is a case God only can dispose it; he is utterly forlorn, cast out of the King's protection, no mediation used for him; here's a peculiar to God: It was David's 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, (than he says) 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 than 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 himself if he would never so fane cannot save him: he is past the reach of any humane help: this is the case wherein God will 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 thankful acknowledgement when he was pressed in Asia he despared of life; he received the sentence of death in himself, 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 Lion: David in the depth, Jonah in the Whale's belly, the three Children in the fiery Furnace, these are cases peculiar to God that works salvation in the midst of the earth. You have seen the help;  
Come we to the second, which is the hold which he lays 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 gins to fail and to sit in the snares of death than 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 go, as it was with Jacom when he was in danger, his brother coming against him with 400 armed Men, he would not let the Angel go. This is that, that magnifies the faith of a Christian when he draws near to God. No nearness can be too much, no approach too much; when we make God our refuge, than 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 special 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 near to God, and make the Lord our trust, and confidence, and repose. Stick to God and he will stand for thee, we deal with God as the Israelites in time of distress send and think Assiria will help at a pinch; No, let us stick close to God.  
2 He is Meus, my God by public profession, and open adoration, the Prophet boasts of his God in that time when he was forbidden to name any other God but an Idol; 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 own 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 confess me before men, my Father will confess 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 fail God too often, and therefore it is just with God to fail us and leave us to ourselves.  
3 He is my God, the God of my faith and of my affiance. Indeed this pirticle Meus, is faiths possessive, it works itself into nearness to God. Common faith leaves it at random, and particular saving faith brings us home to God in the greatest closeness; what saith Paul, he loved me, and gave himself for me. What, saith Chrisistome, did Paul engross all to himself? did Christ due for him alone? No, he doth not exclude others, but to be sure he will include himself. This makes us draw near to God when we have a special interest and affiance in him. If we maintain his cause he will maintain 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 mutual embrace of Christ and the Church. dic anima (saith Austin) say securely Deus meus es tu, and then God will say to thy soul, 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 speak 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 trials and experiences of his love, as is said of the Jews, three times a year they shall go up to Jerusalem and leave all their Towns unmanned 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 engagement to all holy thankfulness, now Daniel does obliedge himself to God by new Covenants, as the people when they returned from Captivity they entered 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 thankfulness to God; as it was with David, how does he bless God for his own and his people's 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 lose 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 odious and execrable unthankfulness.  
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 its proper object. Indeed the assignment of particular Angels to particular men, it's a dispute in the Schools, it may pass for a likely and probable opinion, but whether it be so or no, we are sure of this, it was God's Angel, and appointed by him to deliver his servant. Among the Jews it was a common opinion that every man had his particular Angel; when Peter was delivered out of prison he knocked 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, etc.  
2 The speech is observable for an other reason; he doth not say Angelus venit, but Deus misit, the Angel came, but God sent his Angel to do 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 own motion, but by God's mission. As the evil Angels can do us no hurt, but by God's promission, so the good Angels cannot assist us but by God's mission, and commission; they are all ministering 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 giveth 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 always 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 Lions it makes this rescue to be comfortable: If Daniel be now excluded from men, and cast amongst wild beasts, I but here's his comfort, forsaken of men and visited by an Angel. It was our Saviour's case, Mark 1. He wandered in the wilderness among wild beasts, but Angels came and ministered to him. Let the world spare their favours and visits (such as they are) here's the comfort, God's 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 only fed with a Raven, but an Angel came and brought him his meat, an Angel was his Steward and Cupbearer, and ministered to him. The King of Israel's Children it is said were placed with the great men of the City that they might take care of them and attend them: Gods Children are placed not with the great men of the City 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 sealed him in: what then? can they withstand the entrance and power of an Angel? It was thus with Saint Peter, Herod clapped him up into Prison, there were four Quaternians of Soldiers to watch him; the Iron gate that was fastened upon him; Alas, poor help against an Angel; the Angel of God came and presently knocked off his shackles and opened the Iron gate and delivered him out of prison. If men can clip an Angel's 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 clapped up by the High-Priests, (but mark their delivery) the Saducees shall know God hath Angels in heaven, the Angel of the Lord came and opened the prison door, and bid them go 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 stopped the mouths of the Lions.) God had infinite ways 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 bloody Law, but God altered his mind; and Esay comes marching against Jacob with 400 at his heels, 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 speak neither good nor evil to him: God might have sent a message to him as to Pilate, have nothing to do with this just man; but God lets them go 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 Lion's 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 extremity 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 bottom, he is able then to bring us out, he is able to restrain the roaring Lion that it shall not devour us; they may show 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 Lions.  
Ans. 1. By abating and restraining their violence and fierceness that they should not lay hold upon him: Thus the Viper that venomous beast that fell on Paul's hand did not hurt him: God is able to withstand and abate the rage of cruel men, he can cast them into a dead sleep that they cannot prevail 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 Lions by ordering their fancy into a more moderate and mild apprehension: Thus God promiseth to deal with his people, the Lion shall lie down with the Lamb, and a little child 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 wild beasts.  
3. He does stop the mouths of the Lions by making Daniel appear awful and dreadful to them. The Image of God in Adam in innocency gave him Sovereignty, and a powerful 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 Lion's quake and tremble at him (thou shalt walk upon the Lion, and the Adder shall not hurt thee) this is the portion of God's 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 complete deliverance. Indeed the Prophet that went to Bethel the Lion 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 half burnt, they were not consumed, but shrewdly singed and scorched: the same Prophet tells us, it should be as a shepherd that takes out of the mouth of the Lion, two legs, but a remnant shall be saved: God suffers the King of Egypt to come and sack Jerusalem, and tells them they shall not prevail, 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 go on wholly unpunished: I these judgements are laid upon people for their sins, for their disobedience and falseness to God; but Daniel, and Shadrech, Mesech, and Abed-nego, God delivers them entirely, they were witnesses for God, they avouched his worship, and stood in defence of it, therefore God gives them complete 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, himself confesseth it, Chapter 9 I confess mine own sins, and the sins of my people. So asserts John, if we say we have no sin we woefully deceive ourselves, 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 King's commandment, for did not the King forbid him to pray, yet he will still be praying? Yes, he did so, yet he was an obedient subject, though he did cross the King's command. He is a disobedient subject that doth break and trample under his feet, just, good, and profitable Laws; but if the Law be against God and his will, we may well departed from it, but upon these three cautions.  
1. It must be in manifest evil: if the Magistrate lay such commands upon us as are repugnant to God and his word, there our obedience must be restrained: yet when doubtful as it was in the case of numbering the people, Joab misliked it, it was vanity in the King; though he dissuaded him from it, yet the King's Commandment took 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 do 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 go 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 ceremonious point of Religion, but false hearted to the King; no, we must be both good Kings and good Subjects.  
2 Here 's Duplex tribunal, the tribunal of God, and before him Daniel is acquitted, & counted innocent; then here's the tribunal of Darius, & before him he is cast and condemned. Well, here's our comfort, though the tribunal of Men may condemn us, yet let them know there's a higher than they, Solomon speaks it for our comfort, if we can justify our selus before God.  
3 Here's Duplex solicitudo, a double care; this Prophet shows 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 myself 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 himself; first before God a purgation of evidence; God cleared 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 thankfulness. 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 ruined the Prophet? It was the Babylonian Princes: And surely the Treason of this day was framed in the same womb, it was the Babylonian Princes, the Pope and his complices plotted this great ruin to this Church. Saith Austin, here 's two Babylonians, Babylon the Mother, and Babylon the Daughter; the Eastern Babylon that 's the Mother; the Western Babylon, 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 Babylon set himself against Jerusalem this self same day.  
2. They agree here in the Motive: What was the Motive that stirred up these Babylonian Princes to seek the ruin of Daniel? It was envy (as indeed envy is always in treason) they envied him: so those that plotted our ruin, O it galled 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 Laws of the Meads and Persians that could not be changed: And the Traitors of this day hath the same Plea, Pope Clemens sent to the Papists not by any means to admit a protestant King here; for all the world like their forefathers the Priest and Elders that condemned Christ, we have a Law, and by our Law he must die.  
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 only: And was not this the same amongst our Traitors, the Popish religion bringing in Mass, burdening the Church withal those trumperies? Nay, it was to worship their Popish Darius to acknowledge his Supremacy, and no Religion should take place here among us, but only by his allowance.  
5. They had a Cave, a Den of Lions: So had these, and all in order to blow up and destroy.  
6. Here's a like deliverance: he was delivered by an Angel: and certainly as great power from heaven did watch over us, the letter that gave notice of this treason (consider it as ordered by God's providence) it was written with a pen that was made of an Angel's wing; as he there speaks of writing 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 God's holy hand.  
Secondly, the dissimilitude and disagreement of these Traitors with those of Babylon; the deliverance of this day doth much exceed it.  
1. The Conspiracy of the Babylonian Princes were only 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 spiritual and temporal, the Law, reverend Judges, all the flower of the Gentry were all to be blown up at one time; it was a universal destruction like Hamans' conspiracy scorning to revenge himself upon Mordecai alone, but he sought the ruin and destruction of all the Jews.  
2. The conspiracy here against Daniel, it was against one that was of the children of the captivity of Judah a foreigner: but the traitors of our days 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 Babylonians, 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 Royal: This is that makes them extreme odious, they would have destroyed, not only 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, Governors; 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 Priests of God is a high provocation; but for Divines, men of the Church to plot treason and conspiracies, to be incendiaryes of all seditions, that's a double evil.  
5. They were cruel, 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 fair proceeding, he was convented, examined, convicted, and so was condemned, the Prophet had time to look about him to prepare himself for death to address himself to God for the saving of the soul: But here was no warning, they did dig deep, and hid in Hell; it was as sudden destruction that should have been brought upon us.  
6. After this deliverance by the Angel Darius blesses God for it, giveth testimony to that Religion that was thus honoured, reputes himself of it, punishes those that plotted this mischief against them, and doth advance Daniel to be the chief man in his Kingdom: But our conspirators hung their heads, bitten their lips, nay the Pope himself 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 hear 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, Books were written for their defence. When Elijah prevailed over Baal's Priests in bringing fire from heaven, the people all renounce Baal, and cried 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 goodness, and set forth his loving kindness 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 woefully and wretchedly undone by themselves.   
FINIS.