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<p>We are told concerning Daniel,</p>
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<p class="tab-1">I. What a <i>great man</i> he was. When Darius, upon his accession to the crown of Babylon by conquest, new-modelled the government, he made Daniel prime-minister of state, set him at the helm, and made him first commissioner both of the treasury and of the great seal. Darius’s dominion was very large; all he got by his conquests and acquests was that he had so many more countries to take care of; no more can be expected from himself than what one man can do, and therefore others must be employed under him. He <i>set over the kingdom 120 princes</i> (<a class="bibleref" title="Dan.6.1" href="/passage/?search=Dan.6.1">Dan. 6:1</a>), and appointed them their districts, in which they were to administer justice, preserve the public peace, and levy the king’s revenue. Note, Inferior magistrates are ministers of God to us for good as well as the sovereign; and therefore we must submit ourselves both to the king as supreme and to the governors that are constituted and commissioned by him, <a class="bibleref" title="1Pet.2.13,1Pet.2.14" href="/passage/?search=1Pet.2.13,1Pet.2.14"><span class="bibleref" title="1Pet.2.13">1 Pet. 2:13</span>, <span class="bibleref" title="1Pet.2.14">14</span></a>. Over these princes there was a <i>triumvirate</i>, or <i>three presidents</i>, who were to take and state the public accounts, to receive appeals from the princes, or complaints against them in case of mal-administration, <i>that the king should have no damage</i> (<a class="bibleref" title="Dan.6.2" href="/passage/?search=Dan.6.2">Dan. 6:2</a>), that he should not sustain loss in his revenue and that the power he delegated to the princes might not be abused to the oppression of the subject, for by that the king (whether he thinks so or no) receives real damage, both as it alienates the affections of his people from him and as it provokes the displeasure of his God against him. Of these three Daniel was chief, because he was found to go beyond them all in all manner of princely qualifications. He was <i>preferred above the presidents and princes</i> (<a class="bibleref" title="Dan.6.3" href="/passage/?search=Dan.6.3">Dan. 6:3</a>), and so wonderfully well pleased the king was with his management that <i>he thought to set him over the whole realm</i>, and let him place and displace at his pleasure. Now, 1. We must take notice of it to the praise of Darius that he would prefer a man thus purely for his personal merit, and his fitness for business; and those sovereigns that would be well served must go by that rule. Daniel had been a great man in the kingdom that was conquered, and for that reason, one would think, should have been looked upon as an enemy, and as such imprisoned or banished. He was a native of a foreign kingdom, and a ruined one, and upon that account might have been despised as a stranger and captive. But, Darius, it seems, was very quick-sighted in judging of men’s capacities, and was soon aware that this Daniel had something extraordinary in him, and therefore, though no doubt he had creatures of his own, not a few, that expected preferment in this newly-conquered kingdom, and were gaping for it, and those that had been long his confidants would depend upon it that they should be now his presidents, yet so well did he consult the public welfare that, finding Daniel to excel them all in prudence and virtue, and probably having heard of his being divinely inspired, he made him his right hand. 2. We must take notice of it, to the glory of God, that, though Daniel was now very old (it was above seventy years since he was brought a captive to Babylon), yet he was as able as ever for business both in body and mind, and that he who had continued faithful to his religion through all the temptations of the foregoing reigns in a new government was as much respected as ever. He kept in by being an oak, not by being a willow, by a constancy in virtue, not by a pliableness to vice. Such honesty is the best policy, for it secures a reputation; and those who thus honour God he will honour.</p>
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<p class="tab-1">II. What a good man he was: <i>An excellent spirit was in him</i>, <a class="bibleref" title="Dan.6.3" href="/passage/?search=Dan.6.3">Dan. 6:3</a>. And he was faithful to every trust, dealt fairly between the sovereign and the subject, and took care that neither should be wronged, so that there was <i>no error</i>, or <i>fault, to be found in him</i>, <a class="bibleref" title="Dan.6.4" href="/passage/?search=Dan.6.4">Dan. 6:4</a>. He was not only not chargeable with any treachery or dishonesty, but not even with any mistake or indiscretion. He never made any blunder, nor had any occasion to plead inadvertency or forgetfulness for his excuse. This is recorded for an example to all that are in places of public trust to approve themselves both careful and conscientious, that they may be free, not only from fault, but from error, not only from crime, but from mistake.</p>
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<p class="tab-1">III. What ill-will was borne him, both for his greatness and for his goodness. The presidents and princes envied him because he was advanced above them, and probably hated him because he had a watchful eye upon them and took care they should not wrong the government to enrich themselves. See here, 1. The cause of envy, and that is every thing that is good. Solomon complains of it as a vexation that <i>for every right work a man is envied of his neighbour</i> (<a class="bibleref" title="Eccl.4.4" href="/passage/?search=Eccl.4.4">Eccl. 4:4</a>), that the better a man is the worse he is thought of by his rivals. Daniel is envied because he has a more excellent spirit than his neighbours. 2. The effect of envy, and that is every thing that is bad. Those that envied Daniel sought no less than his ruin. His disgrace would not serve them; it was his death that they desired. <i>Wrath is cruel, and anger is outrageous, but who can stand before envy</i>? <a class="bibleref" title="Prov.27.4" href="/passage/?search=Prov.27.4">Prov. 27:4</a>. Daniel’s enemies set spies upon him, to observe him in the management of his place; they <i>sought to find occasion against him</i>, something on which to ground an accusation <i>concerning the kingdom</i>, some instance of neglect or partiality, some hasty word spoken, some person borne hard upon, or some necessary business overlooked. And if they could but have found the mote, the mole-hill, of a mistake, it would have been soon improved to the beam, to the mountain, of an unpardonable misdemeanour. But <i>they could find no occasion against</i> him; they owned that they could not. Daniel always acted honestly, and now the more warily, and stood the more upon his guard, <i>because of his observers</i>, <a class="bibleref" title="Ps.27.11" href="/passage/?search=Ps.27.11">Ps. 27:11</a>. Note, We have all need to walk circumspectly, because we have many eyes upon us, and some that watch for our halting. Those especially have need to carry their cup even that have it full. They concluded, at length, that they should not find any occasion against him except <i>concerning the law of his God</i> <a class="bibleref" title="Dan.6.5" href="/passage/?search=Dan.6.5">Dan. 6:5</a>. It seems then that Daniel kept up the profession of his religion, and held it fast without wavering or shrinking, and yet that was no bar to his preferment; there was no law that required him to be of the king’s religion, or incapacitated him to bear office in the state unless he were. It was all one to the king what God he prayed to, so long as he did the business of his place faithfully and well. He was at the king’s service <i>usque ad aras—as far as the altars</i>; but there he left him. In this matter therefore his enemies hoped to ensnare him. <i>Quaerendum est crimen laesae religionis ubi majestatis deficit—When treason could not be charged upon him he was accused of impiety</i>. Grotius. Note, It is an excellent thing, and much for the glory of God, when those who profess religion conduct themselves so inoffensively in their whole conversation that their most watchful spiteful enemies may find no occasion of blaming them, save only in the matters of their God, in which they walk according to their consciences. It is observable that, when Daniel’s enemies could find no occasion against him concerning the kingdom, they had so much sense of justice left that they did not suborn witnesses against him to accuse him of crimes he was innocent of, and to swear treason upon him, wherein they shame many that were called Jews and are called Christians.</p>
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