A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. X.

HEre followeth the third Vision of Daniel in the third yeare of Cyrus King of Persia, at what time he must needs be very old, for he was carryed cap∣tive * 1.1 into Babylon ann. 3. of Jehoiakim King of Judah, from which to the end of his reign was 8 years, from thence to that captivity in the 11 of Zedekiah 19: whereunto adde the 70 years of the Babylonish captivity, and we shall come to 89, and one year of Darius, and 2 of Cyrus, make 92, and unto this adde his age when he was carryed captive, happily but 7 or 8, all together make 100 or thereabouts: Yet at this great age Daniel living in great honour and esti∣mation, and without doubt abounding with all comforts of this life, for the high place wherein he was set by Darius, Dan. 6. gave his mind more to under∣stand the mysticall things of God, the more had been revealed before unto him; and to the end that he might attain hereunto, he sequestred himselfe from the delights of this life, pleasant wines and delicate fare, and continued * 1.2 mourning three full weeks.

From whence note, that he who is inlightned in the knowledge of the my∣sticall [Note.] things of God, resteth not satisfied in that which he hath attained to, but carnestly desireth to be filled yet with more such knowledge, so sweet doth he find that unto him, which already he hath; as David, to whom the word of God was sweeter then the honey comb: which maketh against all * 1.3 those that care not for such knowledge, or if they do, they have no such ear∣nest desire unto it, any modicum hereof sufficing them; verily it sheweth, that they are altogether without divine understanding to this time, because that so soone as this entereth, there is a desire bred by all means to know more and more.

Again, to get spirituall knowledge the flesh must not be pampered, but ab∣stinence used; and because it is not to be doubted, but that Daniel joined unto his abstinence assiduous prayer, for so he did ch. 9. it must at all times when we addresse our selves to increase it, be sought by praying likewise. Polanus saith, that Daniel was affected with so great sorrow, because the decree of Cyrus going out for the building of the Temple, many enemies rose up and hindered it, and so it not going forward, he feared that dishonour would redound to God, who had promised that it should be built.

Whereas it is said v. 1. in the third year of Cyrus, but ch. 1. ult. Daniel continued to the first year of Cyrus, here is no contradiction, for it is not meant there, that he lived till then and no longer, but he continued in estimation and honour among the Babylonian Kings, till the subduing of Babylon by the Persian: But he lived still, and had this revelation the third year of Cyrus: and he was by the river Hiddekel, which was one of the four that lay by the garden of Eden, * 1.4 Vulg. the river Tigris, so called from the swift running, because the Tigre is the swistest of foot of all other beasts: but Quint. Curtius and Pliny say, that Ti∣gris is a Median word signifying arrow; by which name yet it is agreed, that it was called for the same reason. The day of the month is also set down the 24, because the things now revealed were most memorable as concerning the Church of God to the end of the world.

I saw a man whose loins were girt with fine gold of Ʋphaz, in linen, and his face as * 1.5 lightning, his eyes as lamps, &c. This man according to Lyra, was an Angel, but Polanus will have him the same, that appeared before unto him, ch. 8. 13. * 1.6 who is called Palmoni, the numberer of secrets, which he proveth from Dan. 12. 7. where an Angell inquireth of this man, how long it should be to the end of these wonders, and he confirmed by oath, that it should be a time and times

and half a time, which implyeth, that this man was so great in understanding, that the Angels had light and understanding from him, as a fountaine of knowledge, Revel. 1. 13. we read also of the like appearance, where no man doubteth, but that it was Christ. He had a linnen garment to set forth his Priestly Office; because the Priests wear linnen garments; a girdle of fine gold of Ʋphaz, to set forth by the girdle his readinesse, as a servant to do his Fathers will, because good servants are said to stand with their loins girt, and their lamps burning; by the fine gold, of which it was made, his purity, stability, when tryed in the fire, and vertue medicinall, that was in him to heal the dis∣cased. His body like Beryll, that is, of a sky colour, shewed him to be heaven∣ly; his face like lightening for celerity, shewing how soon hee should shine from one part of the heaven to the other, all over the world; his eyes like lamps, to shew his clear seeing of all things even in darkest and most hidden pla∣ces. Lastly, his armes and his feet like burnished brasse, his strength being hereby set forth to stamp upon, and break in pieces all men that oppose him, as he that hath brazen armes and feet can easily break in pieces a potters ves∣sels of earth.

Hitherto his parts, now his words were as the sound of a multitude, so Joh. 1. 15. Ezek. 1. 14. A sound of the living creatures was heard as of many waters, hereby was shewed the great extent of Christs voice piercing further then the voice of any other man, yea more efficacious then the voices of many men together to move the air, as when the Spirit came downe, Act. 2. a great sound, as of a rushing wind was heard, and the Apostles were filled with the Holy Ghost; so at his Word and will we receive the sanctifying Spirit to lead us into all truth.

Hitherto the description of the man appearing, now followeth the effect of this Vision, and of the sound heard in Daniel, and those that were with him by the river. Vers. 7. He was astonyed, and no strength remained in him, but fell to the ground into a dead sleep, being as it were through feare * 1.7 stricken dead, as he had been before chap. 8. 18. but those that were with him, who heard only the sound, but saw pothing, fled away and hid themselves for fear, so that Daniel was left alone. He both saw this glorious apparition and heard the sound, as being vouchsafed so great a favour, they were by Gods providence onely present there at the first to testifie the terriblenesse of the voice, and that it was not a feigned, but true thing, that Daniel had then this wonderfull revelation, that we might beleeve: so when Saul was persecuting the Church of Christ, and had a Vision of a light from heaven, whereby hee was smitten downe to the ground, and heard that terrible voice, Saul, Saul, why persecutest thou me? there were others present, * 1.8 but heard not the words, onely they heard a sound of a voice speaking unto him, and saw the light. Daniel being astonisht and faln to the ground, as hath been said, was comforted and raised up, and then the man, that so gloriously appeared said unto him, Feare not Daniel, for from the first day, that thou didst set thy heart to understand, &c. thy words were heard, and I am come for thy words. But * 1.9 the Prince of the kingdome of Persia with stood me 21 dayes, but loe Michael one of the chief princes came to help me, and I remained there with the King of Persia.

Here it is questioned, who is meant by the Prince of Persia, and resolved by the Ancients, an Angell set over that Kingdom, but whether good or bad, they agree not, some say, that it was a bad Angell, holding that every Kingdome * 1.10 hath two Angels set over it, one good and another evill, the good to move them that inhabit it unto good, and to stand for the good thereof, and the evill to instigate it to evill, therefore say they, an evill Angell is here meant, who stirred up the Persian King against the Jewes, to hinder the putting of Cyrus his Decree for the building of the Temple into execution, as I have shewed, that it was done upon Ezra, both in the time of Cyrus and Cambyses his son. * 1.11 Others, that it was a good Angell, who would not have the Persians to want such a people to serve them, as Pharaoh in times past would not, but to hold them still in the countrey, that were there, and to give to such as were gone into Iudea so great discouragement, that they might rather be willing to re∣turn

again, then to continue there still. Polanus, Iunius, and others of ours * 1.12 hold, that no Angell, but a Prince properly so called, viz. Cambyses, King of the Persians after Cyrus is here meant. But of what power could a man, though a great Prince, be to withstand the Son of God, as they take the man before spoken of to be, when as one Angell in one night destroyed in the hoast of ••enacharib 185000. 2. It is as great a question, who Michael, whom he cal∣leth their Prince, was, who he saith holp him, for if by Michael the Sonne of God be understood, as ours hold, and by the man before spoken of, Christ, how can hee speak of him, as of a third person? 'To these, I sind nothing said by any man in way of resolution. And therefore it seemeth necessary to me to un∣derstand by the man before spoken of, not the Son of God, but an Angell of God representing God, as an Angel many times doth, and speaketh according∣ly, one superiour to another of an inferior rank, according to instruction given from God, and so it may be conceived to have been done, Dan. 12. 7. and then the Prince of Persia must needs be another Angell by God set over Persia, as the Guardian of that Kingdome, or rather one of the Devils Angels swaying by his suggestions the King of Persia to oppose the building of the Temple in en∣mity against the people of God, who most earnestly desired the going forward of that work. For that God setteth any good Angell over an heathen kingdom to be a guardian to it, to intermeddle so much, as to argue before God for a wicked Kings being permitted to hinder a good work, I cannot beleeve, al∣though there be some that stand for this, saying it doth not misbecome a good Angell so to doe, provided, that when God revealeth his will, hee cease to stand any further for it. Of the Devils angels, see Revel. 12. 27. where it is said, the Dragon and his angels fought, and Michael and his angels. It is true, the Son of God, Christ Jesus is shewed to John in the like manner, that this man here, but * 1.13 it is not therefore necessary to conclude, that he was the same; for some things here spoken, are said of the four living creatures, Ezek. 1. 12, 13. vers. 7. their appearance was as lightening and as lamps, and burnished brasse. And if we take that glorious man for an Angel of God shewing himselfe unto Daniel, and the Prince of Persia for an angel of the devill, and Michael called the Prince of the Jews, for a principall Angel of God placed as Guardian over Judea, and the Jews in chief, all things will very well agree. The angel of the Dragon or De∣vill might by opposing through Gods permission retard a good Angels com∣ing to Daniel to comfort him, and he might in a kinde of duell be held by him in Persia during the time here spoken of, and then by Michael a principall An∣gel coming in to his help, prevail to come away and assure Daniel of the con∣stant purpose of God to stand for his Temple and people. And touching Mi∣chael, it is not said any otherwise, but Michael one of the chief Princes came to help me, not the Prince over them, as Christ is, but one amongst them, implying, that there were more such Princes of God. And this argueth also, that the Prince of Persia was not the King, because another of these Princes, who are called Principalities in heavenly places, because Angels of great power whether * 1.14 they be good or bad. Of Michaels contending with the Devill also about the body of Moses Iude speaketh, saying that he durst not then bring a railing accusati∣on * 1.15 against him, which argueth, that Michael this Archangel was one under an higher power, viz. God, and touching Christ, it is said, that he shall come with * 1.16 the voice of an Archangel, therefore he is not the Archangel so often in Scripture spoken of, vers. 20. He also saith, that he would now goe forth and fight with the Prince of Persia, which was done, when Cambyses being dead, who had beene stirred up by the suggestion of the Devill to hinder the building of the Temple, Darius came to be King, who took order for the going forward of that work until it was fully finished, no evill angel having power any more to hinder it. Whereas headdeth, when I am gone forth the Prince of Grecia shall come, meaning the evill angell, that should stir up Alexander the Greek Emperour, who should also attempt something against the Temple and Jews, as he did, although miraculously by God inhibited from doing any harm to it or them. From the care taken to answer Daniel praying, note that so soon as the faith∣full [Note.]

pray they are heard, and shall be certainly answered, although they may for a time be delayed. 2. The faithfull have enemies amongst the Angels, but they have also friends, which shall doe them more good at length, then they can doe them hurt. 3. Such Kings and kingdomes, as worke against Gods people, and hinder his worship, have the Devill for their Prince, who instigateth them to this great wickednesse, although they know it not, but they shall one day know it to their cost, according to which the Apostle speak∣eth, Ephes. 2. And when I am gone forth the Prince of Grecia shall come. It hath * 1.17 been already shewed, that by this Prince another Angel of the Devill is meant, who should stirre up the Grecians after the Persians, against the people of God, to persecute them also, for all such Principalities were bent to doe the Jews what mischief they could, onely Michael together with Gabriel stood in op∣position to them, that is, the holy Angels, who had their names from El, that is, God, one the strength of God, the other, one like God, because all so armed with Divine power, and by revelation from God knowing things to come long before. And this Angell speaketh this, of the coming of the Prince of Grecia, when he should goe out to fight with the Prince of Persia, because the subduing of one of these by the other is shewed, chap. 11. but this was not indeed done till 200 yeares after. In saying then, none stood or held with me in these things, but Michael your Prince, hee meaneth not, that none of the good * 1.18 Angels held with him, for they all doubtlesse were ready to doe for Gods people in all their straights, but none of those angels that were Princes of other Kingdomes, and ruled over them by their suggestions, leading them on blindly in superstition and sin, but Michael and his Angels, as may well be understood, because when a Prince is spoken of, in way of partaking in being for or against other Forces, he is not meant alone, but he and his forces following him: The Angels then have their fightings, as well as men, the good against the evill in behalf of men, good or evill, whereby the prosperity [Note.] of the good people of God is much hindred many times, they having advan∣tage given them by their sinnes, but the good angels shall at length prevail, as it is said, that Michael and his Angels did, Revel. 7. against the Dragon. And from that which is here said, also, we may argue, that Michael was not the Son of God, but a principall Angel, because he saith, that hee holp him in fighting, hereby implying, that he was but his fellow and confederate, as it were, as one Prince, that cometh in in time of war to help another. But what is it, that he saith, I will tell thee what is written in the Scripture of truth: by the Scripture of truth is meant the Decree of God which is spoken of as written indelebly, to shew the certainty thereof, that neither Daniel nor any of his faith∣full people might be discouraged for the troubles in present or in future, as [Note.] being assured that nothing, which may seeme crosse to the good promised un∣to them, came or could come to passe without God, but as he had decreed for the exercise of their faith and patience, and the chastisement of them for their sinnes.

Notes

• * 1.1

  V. 1.
• * 1.2

  V. 2.
• * 1.3

  Psal. 19.
• * 1.4

  V. 4. Gen. 2.
• * 1.5

  V. 5.
• * 1.6

  Polanus.
• * 1.7

  V. 7.
• * 1.8

  Act. 9.
• * 1.9

  V. 12. V. 13.
• * 1.10

  Rupertus, Cassi∣anus, Prosper.
• * 1.11

  Bafil. Clemens, Rom. Gregor. Nazianzen. Hieron. Theodo∣ret. Lyra.
• * 1.12

  Iuntus. Polanus. Calvin.
• * 1.13

  Rev. 1. 13, 14.
• * 1.14

  Ephes. 6. 12.
• * 1.15

  Jude Epist.
• * 1.16

  1 Thes. 4. 16.
• * 1.17

  V. 20.
• * 1.18

  V. 21.