pp. 1065 passages
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The king (as I have said) being afraid by the threatening and menacing of his nobles, doth appoint Daniel to die. And hereby we gather that the kings themselves have ⟨p. 105⟩that reward which their pride deserveth, when they are compelled to obey like slaves unto their flatterers. How was Darius deceived by the craft of the Princes, even because he supposed, that his Empire should be now established, if he could thus try the obedience of all men, that no man should pray to any God for a whole month long? Therefore he thought, that he should be both above God and man, if he had tried such an obedience in all his subjects. Now we see how Princes do stubbornly rise against God, when they dare threaten death, except men be obeyed.
The king (as I haue sayd) beyng affrayd by the threatnyng and manacing of his nobles, doth appoint Daniel to die. And hereby we gather that the kinges themselues haue ⟨p. 105⟩that reward which their pride deserueth, when they are cō pelled to obey like slaues vnto their flatterers. How was Darius deceaued by the craft of the Princes, euen because he supposed, that his Empire should be now established, if he could thus trye the obedience of all men, that no man should pray to any God for a whole moneth long? Therfore he thought, that he should be both aboue God and man, if he had tryed such an obedience in all his subiectes. Now we sée how Princes do stubbernly rise agaynst God, when they dare threaten death, except men be obeyed.
We see then when kings do extol them selves over much, they set them selves forth to open shame: in so much that they be the slaves of their servants. And this is over common in earthly princes. They which get great authority and favour at their hands, do flatter them in all things, and they worship them as Gods. There is no kind of flattery which they do not invent to bring themselves into favour. But in the mean season what liberty is there in those Idols? For they are suffered to do nothing: no, they can not be familiar even with their best and most faithful friends, whiles they are observed and watched of their keepers. To conclude, if they be compared with those miserable persons which are kept in most strait prison, there is none shut up in so deep a dungeon, although he have three or four keepers, which hath not more liberty then these kings. But (as I have said) this is the most just judgement and vengeance of God. For seeing they can not contain them selves in the order & degree of men, but will pierce even above the clouds, and be equal with God, it is necessary that they be made a mocking stock. Hereof it cometh that they are servants to their servants, and dare speak nothing freely, neither have they any man their friend, neither dare they call this or that man unto them, nor grant unto this man or that man what they would. Thus they rule therefore as servants in earthly kingdoms, because they remember not that they are of the number of mortal men.
We sée then when kinges do extoll them selues ouer much, they set them selues forth to open shame: in so much that they be the slaues of their seruauntes. And this is ouer common in earthly princes. They which get great authoritie and fauour at their handes, do flatter them in all things, and they worship thē as Gods. There is no kinde of flattery which they do not inuēt to bring thēselues into fauour. But in the meane season what libertie is there in those Idoles? For they are suffred to do nothing: no, they can not be familiare euen with their best and most faithful frendes, whiles they are obserued and watched of their kepers. To conclude, if they be compared with those miserable persons which are kept in most strayte prison, there is none shut vp in so déepe a dongeon, although he haue thrée or foure kepers, which hath not more libertie then these kynges. But (as I haue sayd) this is the most iust iudgement and vengeance of God. For seyng they can not conteine them selues in the order & degrée of men, but will pearce euen aboue the cloudes, and be equall with God, it is necessary that they be made a mocking stocke. Hereof it commeth that they are seruaunts to their seruauntes, and dare speake nothing fréely, neither haue they any man their frende, neither dare they call this or that man vnto them, nor graunt vnto this man or that man what they would. Thus they rule therfore as seruauntes in earthly kingdomes, because they remember not that they are of the nomber of mortall men.
This came upon king Darius because he called Daniel, and by his commandment was he cast into the den of Lyons: and his nobles do compel him to this wicked fact, and he obeyeth them against his will. But the cause hereof is to be noted, that whiles he forgot that he was a mortal man, and would extort from God his dominion, as though he would pluck him down from heaven. For if God be in heaven, he must be prayed unto. But Darius did forbid that any man should be so bold as to pray: and this was to make God of no power, as much as lay in him. But now is he compelled to obey even his subjects, although they exercise against him despiteful tyranny.
This came vpon king Darius because he called Daniel, and by his commaundement was he cast into the denne of Lyons: and his nobles do compell him to this wicked fact, and he obeyeth them agaynst his will. But the cause hereof is to be noted, that whiles he forgot that he was a mortall man, and would extorte from God his dominion, as though he would plucke him downe from heauen. For if God be in heauen, he must be prayed vnto. But Darius did forbid that any man should be so bold as to pray: and this was to make God of no power, as much as lay in him. But now is he compelled to obey euen his subiectes, although they exercise agaynst him despitefull tyranny.
Now Daniel addeth, that the king spake thus to him: Thy God whom thou servest, or whom thou worshippest, he will deliver thee: This may be read as it were a wish or desire, and there is no doubt but Darius did so wish and desire: but it may be taken also in this sense: thy God whom thou worshippest will deliver thee. As though he should say: I have no power now of my own self: I am herein carried away as with a raging tempest: my nobles compel me against my will to this wicked fact. Now therefore I resign thee & thy life into Gods hand, because it is not in my power to deliver thee: as though he would now make his crime the less by this excuse, because he leaveth it in Gods power to to preserve Daniel. This reason moveth some men to praise the godliness of the king. But as I grant his pity and humanity to be showed by these words: so is it plain that there was not one crumb of godliness in him when he would thus adorn him self with that which he robbeth from God. For superstitious men although they do not fear God aright, yet are they kept in some secrete fear of his majesty: but this man would have brought to nothing all divine power. What godliness call you this? Wherefore pity or compassion may be praised in Darius, but his cursed pride can by no means be excused.
Now Daniel addeth, that the kyng spake thus to him: Thy God whom thou seruest, or whom thou worshippest, hee will deliuer thee: This may be read as it were a wish or desire, and there is no doubt but Darius did so wish and desire: but it may be taken also in this sense: thy God whom thou worshyppest will deliuer thée. As though he should say: I haue no power now of my owne selfe: I am herein caryed away as with a raging tempest: my nobles compell me agaynst my will to this wicked fact. Now therfore I resigne thée & thy life into Gods hand, because it is not in my power to deliuer thée: as though he would now make his crime the lesse by this excuse, because he leaueth it in Gods power to to preserue Daniel. This reason moueth some mē to prayse the godlynes of the kyng. But as I graunt his pitie and humanitie to be shewed by these wordes: so is it plaine that there was not one crumme of godlynes in him when he would thus adorne him selfe with that which he robbeth from God. For superstitious men although they do not feare God aright, yet are they kept in some secrete feare of his maiestie: but this man would haue brought to nothing all diuine power. What godlynes call you this? Wherfore pitie or compassion may be praysed in Darius, but his cursed pride can by no meanes be excused.
Again, why did he show such humanity toward Daniel? ⟨p. 106⟩Because he had proved him to be a faithful servant. Wherefore this was a private love which moved him to mercy. He would not have showed him self so favourable towards others. If an hundred or a thousand Jews had been accused before him, he would have condemned them all without any care, because they had not obeyed this decree. Therefore in that point he would have showed him self proud, stubborn, wicked, and cruel. But he spared Daniel for his own private commodity: again, because he had received him to his favour. But how soever his humanity is praised, there appeareth no sign of godliness in him. Yet he saith, Thy God whom thou doest worship, he will deliver thee, even because he had known before how Daniel had prophesied of the destruction of the Monarchy of the Chaldees. Hereby he is convinced that the God of Israel doth both know all things before, and also that all things are at his appointment. But in the mean season neither doth he worship him neither suffer him to be worshipped of others: for he had robbed God of his authority as much as in him lay. Although then he do attribute here unto God the power to deliver, yet doth he it not from the bottom of his hart: and though he should so do, his wickedness is so much the worse when he depriveth him of his authority whom he perceiveth to be the true and only God and of most high power, and yet being but earth and ashes dare set him self up in his place.
Agayne, why did he shew such humanitie toward Daniel? ⟨p. 106⟩Because he had proued him to be a faithfull seruaunt. Wherfore this was a priuate loue which moued him to mercy. He would not haue shewed him selfe so fauorable towardes others. If an hundreth or a thousand Iewes had bene accused before him, he would haue condēned them all without any care, because they had not obeyed this decrée. Therfore in that point he would haue shewed him selfe proude, stubborne, wicked, and cruell. But he spared Daniel for his owne priuate commoditie: agayne, because he had receaued him to his fauour. But how soeuer his humanity is praised, there appeareth no signe of godlynes in hym. Yet he sayth, Thy God whom thou doest worshyp, he will deliuer thee, euen because he had knowne before how Daniel had prophecyed of the destruction of the Monarchy of the Chaldees. Hereby he is cōuinced that the God of Israel doth both know all things before, and also that all thinges are at his appointement. But in the meane season neither doth he worshyp him neither suffer him to be worshipped of others: for he had robbed God of his authoritie as much as in him lay. Although then he do attribute here vnto God the power to deliuer, yet doth he it not from the bottome of his hart: and though he should so do, his wickednes is so much the worse when he depriueth him of his authoritie whom he perceaueth to be the true and onely God and of most high power, and yet beyng but earth and ashes dare set him selfe vp in his place.
