Daniel CHAP. X.

HERE falleth in and followeth the History of Daniel the 10th. which is a Nar∣rative of Daniel's Mourning Three Weeks for the Sad Tidings that the Building of the Temple was now Hindred.

Remark the First, Is the Time of Daniel's Mourning in General; 'twas in the Third Year of Cyrus, ver. 1. Namely, (saith Polanus) from his Conquest over Babylon in conjunction Page  658with Darius as before, and the Constitution of his Absolute Empire and Monarchy over 120 Nations, for he had Reigned over Persia only about 28 Years before this, leaving his Son Cambyses to keep at home what he had already Conquer'd, while himself went abroad to Conquer more Nations; and in this Third Year of his Empire (which was the 31th. of his Reign) he was slain by Tomyris Queen of the Scythians, as both Herodotus and Justin relate. It was in the first Year of Cyrus or of Darius Priscus, (who was Cyrus's partner in Conquering Babylon, and who gave to Cyrus his Daughter in Marriage, and the Kingdom of Media with her for a Dowry after Darius's Death) wherein Daniel pray'd that prevalent Prayer for the Jews Deliverance, Dan. 9.1, &c.

Remark the Second; The Occasion of Daniel's Mourning, Dan. 10 2, 3 or the Proca•a•click external cause was manifold: As 1. Because the Jews had liberty to pass from Captivity, yet many of them would not, but staid still in Babylon (say Grotius and Pererius) as careless of God's Worship, having little love to the True Religion: 2. Because those that Re∣turned and were begun to build the Temple, had now a stop put to that Temple-work at Je∣rusalem, which ceased by means of the Samaritan•, Ezra 4.4, 5, &c. And 3. Because he foresaw the many future Calamities of the Jews that would befall them for their many foul following Sins, (saith Vatablus) more especially for their killing Christ, and Rejecting his Gospel. But this present Disaster of obstructing the Temple's Building was the chiefest and most immediate cause of casting Daniel into such dismal Dumps at this time: Moreo∣ver, this damped and daunted Daniel the more, that tho' he had been so Famous, even in foreign Nations for his Wisdom, Worth, and walking with God, and so Advanced by Ne∣buchadnezzar for his Skill in Dreams and Interpreting Visions, and by Belshazzar for Reading the Hand-writing upon the Wall, and for foretelling future Matters, whereof many were already come to pass; for which cause he was Exalted and Highly employed by both Cyrus and Darius, and was a great Man still, and of great Account; yet was not now great enough at the Court of Persia as to be able to Defeat the Desperate Designs of Cam∣byses's Corrupt Counsellors, &c.

Rewark the Third; The Place where Daniel was in his Dumps; 'twas by a River call'd Hiddekel, ver. 4. which signifies Sharp-swift, having a most Rapid Current, call'd also Tygris, (from the Tyger, the swiftest of all Beasts) being a great Branch of that famous River Euphrates. N. B. Daniel had withdrawn himself from the noise of the City, and retired to this River-side for Meditation and Prayer, as Act. 16.13. Polanus obser∣veth, that God was wont to manifest his mind many times to his Servants by Rivers-sides: As 1. To Ezekiel by the River Chebar, Ezek. 1.3, &c. 2. To Daniel (before this) by the River Ʋlai, Dan. 8.•. and now again here by this River Tygris: And 3. To John Baptist by the Banks of the River Jordan, Matth. 3.16, 17. And 4. A River-side was a place of Prayer, Act. 16.13. Perhaps (saith the same Author) that the flowings of the Water might be a Symbol to them of the flowings of the Graces of the Holy Spirit, and hence probably the Pagans believed that their Deities did dwell in Rivers, as the Poe•• say their Muses do.

Remark the Fourth; Daniel's Preparation for the Consolation of the following Vision: Daniel had been before cast into the Den of Lions, and miraculously delivered out of that Den, and now again is he cast into a Den of Despair, and not the Angel, but the Lord of Angels comes to deliver him out of it: For whose presence Daniel prepared himself, 1. By full three Weeks Fasting, ver. 3. in all which time he eat no pleasant Bread, that is, no Fine Manchet, (say Vatablus, Junius, A Lapide, Calvin, Grotius, and Piscator, &c.) but he eat panem Atrum and Siligineum, course brown Bread, (for without some Food his Life would have fail'd in so long a time) and no more of that neither than needs must, to keep (as we say) Life and Soul together; and he eat no Flesh, but fed upon Hops, Haws, and Apples, saith Grotius: And his Drink was not Wine, but Water, mere∣ly to sustain Nature; doing all this to Afflict his Soul in this space of Penance, by denying himself all those Delicates which he daily did enjoy in the Court of Kings; being now an Old and a Great Man, (say Polanus and Calvin) and not under such Circum∣stances as in Dan. 1.8. when he was Young. And 2ly. By abstaining not only from De∣licate Diet, but also from costly and curious Ointments, that common custom of those Eastern Countries (saith Polanus) for Ornament-sake, and which the Scripture testifies, 2 Sam. 12.20. Psal. 23.5, &c. and which Anointing was omitted in Mourning Times, 2 Sam. 14.2. N. B. With Grotius, All Delights of Sense must be laid aside in 〈◊〉 time of Solemn Humiliation, as Mirth, Musick, Junkets, Perfumes, Costly Apparel, &c. Exod. 33.4, 5, 6. 1 Kin. 21.27. Judg. 20.26. Jon. 3.8. Matth. 6.17. and 9.15. Mark 2.20. Luke 5.35, &c. Yea the Lord himself doth doom it as a foul fault to find Joy and Pleasure on a Fast-day, Isa. 58.3.

Page  659 Remark the Fifth, Then at the end of Daniel's deep Humiliation, upon the twenty fourth of Marth did the blessed Messiah appear to comfort dejected Daniel, ver. 4, 5, 6. when Daniel had thus voluntarily abridged himself of voluntary Delights, macerating and mortifying his Flesh, that he might pray the more earnestly for his poor afflicted Brethren, with whom he did sincerely sympathize, putting his Soul in their Souls stead. N.B. When his Fasting had inflamed his Praying, and his Praying had sanctified his Fast∣ing for three full Weeks, then comes Christ the Comforter with an Answer of Peace to his Prayers. Then he lift up his Eyes and looked, to wit, after his Fasting, Prayer, and Me∣ditation, so long for due Preparation, and he beheld Christ coming, &c. ver. 5.

Mark 1. Who this Ish-Achad, Hebr. one or certain Man (as we read it) was, is controverted among the Learned. This Man (so called because he appeared in humane form) some say was an Angel, either Gabriel who had appear'd to Daniel, Dan. 8.16. and 9.21. or Michael named after here, Dan. 10.13, 21. call'd the Arch-Angel; Jude ver. 9. as Grotius saith: But Junius, Piscator, Polanus, and Calvin say better, that it was Christ himself, who was afterwards to become very Man, and this was a Prelude of his Incarnation (saith Tertullian) as were his many humane Appearances in the Old Testa∣ment. Three Reasons they render to prove it the Messias, 1. His Regal and Sacerdotal Apparel can be congruous to no Angel, but to the Angel of the Covenant, &c. 2. His prodigious Splendour and Majesty (which overwhelmed Daniel) could be no less than that of the Son of God, &c. 3. That Parallel Place, Rev. 1.13. hath the like Description of Christ with this here, both as to his Habit, and as to the End of his appearing, name∣ly to reveal the future Fates of the Church.

Mark 2. The glorious Manifestation of the Majesty of the Messiah here, holdeth forth all the three Offices of our Redeemer, for beside the Regal and Sacerdotal Offices afore∣mentioned; implied by the Robes of a great King, and of the High-Priest, Christ comes as a Prophet to tell Daniel what would come to pass, as he doth in the whole eleventh Chapter of Daniel, and again Dan. 12. throughout. N.B. Just as Jesus tells his Belo∣ved Disciple John (another Ish-Chamudoth a Man of Desires▪ as Daniel was, Dan. 9.23.) both the Arcana Imperii, and the Arcana Ecclesiae, Rev. 1.14, 15, 16, &c. The three first Chapters of the Revelations, declaring the present State of Matters both Civil and Sacred, relating to the seven Golden Candlesticks, and from Chap. 4. to Chap. 22. what was to come, &c.

Mark 3. Brand Myller well observes, that as Christ is call'd [Ish-Achad] one Man here, to denote the Ʋnity of his Person, for though he consist of two Natures, Divine and Humane, yet do they not constitute two Persons: So there were two procreating Causes of Daniel's Affrightment at Christ's Apparition here, to wit, not only his Transcendent Lustre and Glory so suddenly shewn to his Eyes; but also the dreadful sound of his Speech, that beat upon his Ears, ver. 6. which was as the sound of a Multitude or of many Wa∣ters, Rev. 1.15. this signified (saith Polanus) the Divine Efficacy of Christ in teaching Disciples, see Ezek. 1.24. Acts 2.2. Rev. 1.10. the like to this, &c.

Remark the Sixth, The Products of this Glorious Prospect, ver, 7, 8, 9. it seems that Daniel (after his long Solitary retirement for his deep Devotion) had now some Compa∣nions here, which the Providence of God ordered, that there might be proof of this Pro∣phecy (saith Dr. Willet out of Polanus) that none might doubt of it, when Daniel de∣clared i• to the Church. And though the Effects of this Vision were alike both upon Da∣niel and upon his Companions; as to the Affrightment of it; yet were they unlike in this Respect, that his Companions saw not the Person of Christ appearing to Daniel, but being struck with a Panick Fear at the dreadful Noise, ran away to hide themselves in some Rock by the River, saith Dr. Willet, see the like (saith Grotius) Acts 9.7. and 22.9. God darkens Men's Eyes when and whom he pleaseth, Gen. 19.11. Luke 24.16, &c. such a dread was upon them through Sense of Sin, and fear of Wrath, that they lurk in holes as faln Adam did in a Bush, &c. Their fright at the frightful Noise upon the Wa∣ters (saith Grotius) made them Fly, however this served (saith Calvin) to shew the Truth of the Vision, and Daniel is lest alone, the better to bear his Divine Rapture.

Remark the Seventh, Christ the great Comforter casts Terrour upon Daniel before he calls for a Cup of Cordial and Comfort. N.B. This is God's Method, first there is a casting down, and then cometh a lifting up, Job 22.29. the Preaching of the Law (in the Hand of a Mediator, Gal. 3.19.) casts us down, and then come the Glad tidings of the Gospel to raise •s up again. Though Daniel stood in his Station, and ran not away with the rest of his Companions, yet a fourfold Effect had this Fright upon him: As 1. He lost his natural Vigour. 2. The Comeliness of his Countenance was Blasted. 3. He is struck down groveling upon the Ground. And 4. Cast into a Dead sleep, and all this to make Daniel Page  660more docible to the Mysteries about to be declared to him; for this Chap. 10. is but a Preface to that large Prophecy, Recorded in the two following Chapters. Thus Eze∣kiel had his casting down, Ezek. 1.29. and Saul when changed into Paul, Acts 9.8, 4▪ yea that beloved Disciple himself (that second Daniel of the new Testament) fell down as o•• Dead at the Feet of Christ, appearing to him much after the same manner (as he did here to Daniel) Rev. 1.17. and though Daniel was thus sunk down in a swound, yet Christ gave him Power in weakness, causing him to hear the Voice of his Words, ver. 9. what these Words were, is not here Recorded, but by comparing (saith a Learned Expositor) they may be gather'd to be the same with those expressed, Dan. 8.18. namely, Christs commanding Gabriel to draw near and speak to the Prophet: Christ can teach Men sleeping as well as waking, and can give both Light and Sight, &c. Inlightning both the Organ and the Object, Luke 24.27, 31, 32, 45.

Remark the Eighth, Is Daniel's Confirmation and Consolation after all.

Mark 1. Christ in the aforesaid Glory, sends Gabriel to dictate unto Daniel the Pro∣phecy following, in Chap. 11. and 12. and to make him capable for the Reception of it, this Angel toucheth Daniel with his Hand to awake him out of his sleep and swound, ver. 10. this hand was a Symbol of the Holy Spirit, Ezek. 1.3. Matth. 12.28. and Luke 11.20. this first touch revived Daniel a little, it set him upon his Knees into a Praying Posture, yet he remained trembling, ver. 11. which was (saith Calvin) to keep him hum∣ble, &c. therefore was he raised up, and restored by certain Degrees, not from any Debility in God (who could have set him upon his Feet at first, but from Divine Wisdom (say Junius and Polanus) for God measures out his Mercies meet for our Model.

Mark 2. The Angel encourageth Daniel in this trembling Posture, by giving him an honourable Title, and bidding [Stand upright, ver. 11. and saying [Fear not Da∣niel for thy Prayer was heard on the first Day of thy Fast, though thou hast heard nothing for three whole Weeks, yet now am I brought hither by thy Prayers with an Answer of Peace to them, ver. 12.] and the Angel excuses the Delay of his coming, ver. 13. saying [I have these three Weeks remained with Cambyses and his Counsellours (who stopp'd the building of the Temple, Ezra 4.1, 6.) to repress their Rage] the Devil on the one hand instigating them to Act against God's Church, and God on the other hand permitting it a little while for his People's Sins: Nor may we imagine, that Cambyses could really hinder this Angel by overpowering him, but figuratively only, hindering those good Tidings; which otherwise (saith Dr. Lightfoot) he should have brought sooner, had not the Temple been hindred, and many more mischievous Machinations designed against the Je•• which were blasted at Court, not only by Gabriel but by Michael also, N.B. This is great Comfort, that when Satan and his Imps oppose God's Church, then Christ and his Angels In∣terpose, Psalm 34.7. Rev. 12.7. &c.

Mark 3. Notwithstanding all this encouraging Discourse Daniel continues discouraged▪ ver. 14, 15. hangs down his Head, and became Dumb, though God's Darling, yet was 〈◊〉 thus deeply affected with God's Word. Then the Angel touch'd his Lips to restore. his Speech, ver. 16. and upon this he both complains of his Consternation, and then pro∣fesseth his Sense both of Distance and of Dependance, which was such as he durst not Dialogue with his Lord, ver. 17. nor Parly in Prayer any longer.

Mark 4. The Angel fortifies Daniel more fully with a third Touch, ver. 18, 19. 〈◊〉 then was he enabled to hear a Word of Comfort, which was this [that Cambyses had •ay hindring God's Temple) laid the Foundation of the Persians Empire's Ruine, for God ••ll send the Prince of Greece, Alexander the Great, and others before him to overturn 〈◊〉 Empire, &c. ver. 20. N.B. They spoil'd the Persians Plots against the Jews, fi•••• them other Work, than to hinder God's House, Michael, the Messiah Prince of his Church orders and over-rules the whole Ʋniverse for its good, &c. ver. 21. Thus some Converts 〈◊〉 have three touches from the Hand of Heaven before throughly Comforted.