Commentaries of the diuine Iohn Caluine, vpon the prophet Daniell, translated into Englishe, especially for the vse of the family of the ryght honorable Earle of Huntingdon, to set forth as in a glasse, how one may profitably read the Scriptures, by consideryng the text, meditatyng the sense therof, and by prayer

16 Sadrach, Mesach, and Abednego aunswe∣red and sayd to the kyng: O Nebuchadnezer, we are not carefull to aunswere thee in this matter.

17 Behold, our God whom we serue, is able to deliuer vs from the hoate fiery fornace, and hee will deliuer vs out of thy hand, O kyng.

18 But if not, be it knowne to thee O king, that we will not serue thy Gods, nor worshyp the gol∣den Image which thou hast set vp.

This is the chief thyng to be considered in this hystory, that these three holy men dyd remaine constant in the feare of God, though they dyd know most present daunger of death to hang ouer their heades. Wherefore when death was set before their eyes, they turned not backe from their right course, but they set more by the glory of God, then

by their owne life, yea then by an hundreth lyues, if it had bene nedefull to haue bestowed so many, and that had bene graunted vnto them. Daniel doth not rehearse all their wordes, but gathereth a brief summe onely: in y^e which yet that inuincible power of the holy ghost wherewith they were indued, doth playnely appeare.

Surely this was an horrible threatnyng when the kyng sayd: If ye be not ready to fall downe before the Image at the blast of the trumpet, ye shall the same houre bee cast into the firy fornace. When the kyng thundered after this maner, they might be shaken as mē. For we know how deare life is vn∣to vs, & how the feare of death smiteth all our senses. But Daniel rehearseth all these circumstances, that we may know that there is more strength in the seruauntes of God when they are led with his spirite, thē that they should geue place to any threatninges, or fall downe for any terror.

They aunswere the kyng that there nedeth no long con∣sultation. For in that they say that they are not carefull, they signifie by this word that the matter is determined: as that worthy saying of Cyprian is reported by Augustine. Whē the Courtiours did counsell him that he should regard hys lyfe (for the Emperour dyd agaynst his will iudge hym to torment,) whē flatterers dyd thus vrge him of euery side to saue his life by deniall of Religion, he aūswered: In a mat∣ter that is holy or of Religiō, there nedeth no deliberation. So do these holy men say: We care not, that is, we neuer en∣ter into consultation or deliberation what is expedient, what is profitable. No, this is already concluded, that we by no meanes will bee drawne from the pure worshyp of God. If thou read it [we ought not to aunswere thee] it will be almost the same sense. For they declare that the feare of death is in vayne set before them: for they are vtterly deter∣mined and their hartes settled, not to swarue one straw bread from the true and lawfull worship of God.

And here they do vse two reasons to reiect that which the kyng propounded. They say that God hath power and strength enough to deliuer thē: Agayne though they should

dye, yet that they do not so much esteme lyfe that they will deny God to prolong it. Therfore they declare them selues to be ready to dye if the kyng will so rigorously vrge them to worshyp the Image.

This place is worthy to be noted. For first this aūswere is to be learned, that when men are about to bryng vs to deny God, we must shut our eares, and take no farther ad∣uisement. For euen then begyn we to do great iniury vnto God, when we dispute whether we may decline from hys pure worship or no, what so euer cause may therunto moue vs. And would to God this were well knowne to all men, that the glory of God doth excell and surmount all thinges, that all must be brought law when the diminishyng or ob∣scuryng therof is intended.

But this craft beguileth many now a dayes, that they thinke it lawful to way, as it were in balance, whether it be better for a tyme to turne from the true worshyp of God, when any profite doth offer it selfe of the other side: as we do sée at this day such dissemblers, of whom the world is full, to haue their colours to cloke their wickednes, when either they worshyp the Idoles with the wicked, or els they deny either priuely or openly the true Religion. O what is to be done, the man that is in any office will say? I sée how much good I can do if I dissemble a little and do not shew my selfe what I am: for this playnes would not one∣ly hurte me priuately but all others. If the kyng haue none that may sometymes pacifie his anger, the wicked thereby shalbe vnbridled and haue their will and libertie to driue hym vnto all cruelty. It is better therfore that some kéepe a meane and so hearken and lye in wayte what the wicked do, and so though they can not do it openly, yet by some se∣cret practises they may turne away the daunger from the heades of the godly.

When they obiect these Argumentes, they thinke that God is aūswered: As though Sadrach, Mesach, and Abed∣nego could not haue pretēded the same, or as though it had not come into their mindes thus to say: behold we are now

armed with some authoritie to helpe our brethrē, and what a barbarous crueltie will be executed amongest them, if the open enemyes of Religion come into our place: for, as much as lyeth in them, they will dostroy and roote out of the earth our nation and all memory of true Religion? Is it not better then that we for a tyme gyue place vnto tyranny and to this cruell commaundement of the kyng, then to leaue our place destitute, which straight wayes shall be occupyed with outrageous enemyes, who will vtterly ouercome our miserable nation, which is to much oppressed already? I say, they might haue gathered all these clokes and colours to excuse their infidelitie, if for the auoydyng of daunger they had knéeled before that golden Image: but they do not so. Therfore (as I haue already sayd) thē hath God his due and true honor, when his worship is determined with out all doubtyng, and that we are fully persuaded in this, that nothyng ought to be so deare vnto vs, that we may thinke it lawfull to swarue, though neuer so litle, from that profession which hée commaundeth and requireth in hys word.

To be short, here is that securitie which ought to con∣firme the true worshyppers of GOD, set agaynst all the craftes and croked counsailes which they inuēt that do lose the cause of lyfe for the loue of lyfe, as the Poet sayth. For wherfore do we liue but to serue to the glory of God? This cause why we lyue, do we lose for the loue of lyfe, when we beyng ouer carefull to lyue in the world, do not regarde the end of our lyfe. So then doth Daniel set forth the simplicity which the children of God must nedes folow, agaynst all the subtill reasons which the dissemblers inuent, to couer their wickednes with some coulor. Therfore we are not carefull. Wherefore? Because we know assuredly that the glory of God is more worth then a thousand lyues, or what soeuer the sense of the flesh can minister vnto vs. Then where this magnanimitie shall take place, all doubtfull wranglyng shall vanish away, & they which are called into daunger for the testimony of the truth, shal not weary them

selues with vayne reasons. For (as I haue said) their eares shalbe shut vp agaynst all these alurementes of Sathan.

And when they do adde: That God is able to saue them, and if he will not, yet that they are ready to dye, they declare what should erect and lift vp our mindes aboue all temptations, euen that our lyfe is precious vnto God, and that he can de∣liuer vs if he will. Seyng then we haue succour enough in God, let vs not thinke that there is any better way to saue our lyfe then to geue our selues wholly vnto his protection and defence and so cast vpon hym all our cares.

Agayne, in the second member this is to be noted, that if God will set forth hys glory by our death, this is a lawfull sacrifice which we must offer vnto hym, and that true holy∣nes can haue no force in vs vnles our lyues be in our hands, that is to say, except our lyues be alwayes prepared for sacrifice.

The Prayer.

GRaunt almighty God, that wheras we see the wicked to be caryed with so great rage after their fond and filthy imaginations, and that they are so puffed vp with so great pride and arrogancy: that we may learne true humilitie and so subiect our selues vnto thee, that we may depend wholly of thy mouth, and that we enter∣prise nothyng without thy warrant: And when we haue learned what worshyp pleaseth thee, that we may con∣stantly continue in the same vnto the end, and neither by any perils, neither by any threatnynges or cruelty to be moued away from our stabilitie, neither that we be led out of the way at any tyme: but perseueryng in the obediēce of thy word, thou mayest allow our endeuour and seruice and so knowledge vs for thy children, that we once may be gathered into that euerlasting heritage which thou hast prepared for all the members of thy sonne Christ. So be it.

We haue noted the constancy of Sadrach, Mesach, and

Abednego grounded vppon these two reasons, that they were surely persuaded that GOD was the keper of theyr lyfe, and that they should be deliuered by his power frō pre∣sent death, if it were so profitable: Secondly, because they had determined with them selues that they would dye bold∣ly and without feare, if God would haue such a sacrifice of∣fered vnto hym. And that which Daniel speaketh of these thrée men, perteineth vnto vs all. Therfore may we gather hereby a generall doctrine when daunger commeth vnto vs for the testimony of the truth, that we learne first to lay vp our lyfe in the hand of God: secondly that we be ready to dye boldly and without feare.

As concernyng the first, experience teacheth vs that ma∣ny fayle from God and from the profession of theyr fayth, because they can not stand sure in this point, that God is strong enough to deliuer them. It is true that this is spo∣ken of all men, that God hath a care ouer vs: Agayne, that our lyfe is in his hand: but scarcely the hundreth man hath this firmely and certainly fastened in his hart: for euery one searcheth a way and meane to saue his lyfe, as though there were no power in God. Therefore he at the length hath rightly profited in the word of the Lord, which hath learned that his lyfe is cared for of GOD, and also that hée hath helpe and defence sufficiently in him. For he that is gone thus farre, may safely enter into daūger an hundreth tymes, for he will not doubt to folow whether soeuer God calleth. For this one thyng doth deliuer hym from all feare and care, that God can take hys seruauntes out of a thou∣sand deathes, as it is sayd in this Psalme: In hys hand are the ishues of death. For death semeth to cōsume all things: but God deliuereth out of that deuouryng gulfe whom he pleaseth. So this persuasion shall suffice vs to a stable and inuincible constancy.

But it is necessary that they which cast their whole care of their lyfe and safety vpon God, haue a cleare conscience, that they doubt nothyng but that they mayntaine a good cause. And this is also expressed in these wordes, when Sa∣drach,

Mesach, and Abednego do say: Behold our God whō we worshyp. When they alledge the worshyp of God, they te∣stifie that they haue a sure grounde, and that they do no∣thyng rashly: that they are the worshyppers of the true God, and that they labour for the defence of Religion. For this is the difference betwixt the Martyrs and mad men, which oft tymes are iustly punished for their madnes, be∣cause they are about to peruert all thynges. For we sée very many to be driuen with theyr owne rage, and if such be put to death, they are not to be nombred amongest Gods Mar∣tyrs. For the cause maketh the Martyr, as Augustine saith, not the punishment. Wherefore there is no small force in these wordes, when these thrée men do affirme that they worshyp God: for by this they do glory that they do not rashly enter into the daunger that standeth before them, but for the true worshyp of God.

Now come we to the second. If God will not deliuer vs frō death, know thou O king, that we will not worshyp thy Gods. I sayd first of all, that our lyfe must be committed wholly vn∣to God before we can be prepared constantly to vndertake any great daunger, and that the desire of this earthly and and transitory lyfe ought not to hynder nor hold vs from a frée and plaine profession of the truth: for the glory of God ought to be more precious vnto vs then a hundreth lyues. Wherefore we can not be witnesses of God, vnles we lay downe the desire of this life, or at the least preferre Gods glory before it. In the meane season it is to be noted, that this can not be done except the hope of a better lyfe do ra∣uish vs vnto it. For where y^e promise of the eternall inheri∣taunce is not fastened in our harts, we cā neuer be drawne away frō the world. For naturally we couet to be, and that affection can not be drawne frō vs except faith get the ma∣stery, as Paul sayth: We would not be vnclothed, but would be clothed vpon this mortalitie. Paul affirmeth that men natu∣rally can not be brought willyngly to go out of the world, except (as is sayd before) that fayth get the victory. But whē we vnderstand that our inheritaunce is in y^e heauens & that

we are straungers in the earth, thē do we put of the desire of this earthly lyfe, whereunto we are to much addicted.

These two are the thynges then which do prepare the childrē of God vnto Martyrdome, that they doubt nothyng to offer thē selues and theyr lyues into the handes of God for a sacrifice, that is to say: if they be persuaded that theyr lyfe is preserued of God, and that he wilbe an assured de∣liuerer, if he sée it to be expedient: Agayne when they clime vp aboue this world and aspire vnto the hope of that eter∣nall and euerlastyng lyfe, & so be ready to forsake the world. And in their wordes a great magnanimitie may bée noted when they say: Be it knowen to thee, O king, that we worshyp not thy Gods, neither the Image that thou hast erected: for here they accuse the kyng after a sorte, that he wilbe so arrogant to appoint Religion at his pleasure. Thou hast set vp an I∣mage, but thine authoritie is to vs of no valure, for we know that it is a fayned God whom thou wilt haue to bée worshipped vnder this Image. But the God whom we worshyp hath opened hym selfe vnto vs, and declared that he will not be worshypped vnder any Image. We know that he is the maker of heauen and earth, and that he hath redemed our fathers forth of Aegypt, & that he would cha∣sten vs whē he cast vs forth into this banishment. Because therfore a sure stabilitie of our faith is manifest vnto vs, we vtterly despise thy God & thy commaundemēt in this point.

Notes

• Psal. 68.23