The Work of the Age, Chapter 2
Dan. Chap. 8.
1 In the third year of the reign of Belſhazzar: a Viſion appeared to mee, even to me Daniel, after that which appeared to me at the beginning.
2 And I ſaw in a Viſion: (and it came to paſſe when I ſaw) that I was in Shuſhan the Palace, which is in the Province of Elam: and I ſaw in a Viſion, that I was by the River Vlai.
3 Then I lifted up mine eyes, and looked, and behold, one Ram ſtanding before the River, and to him two horns: and the two Horns were high, but the one higher then the eHeb▪ the Second.other, and the higher came up laſt.
4 I ſaw the Ram puſhing Weſtward, and Northward, and Southward, ſo that no Beaſts could ſtand before him, neither was there any that could deliver out of his hand: but hee did according to his will, and magnified himſelf.
5 And I was conſidering, and behold, a He-Goat of the ſhee Goats came from the Weſt, upon the face of the whole earth, and touched not the earth: and that He-Goat had a horn of ſight between his eyes.
6 And hee came to the Ram fHeb. Maſter of thoſe two Horns.that had thoſe two horns, which I had ſeen ſtanding before the river: and ran unto him in the fury of his power.
7 And I ſaw him come cloſe unto the Ram, and hee imbittered himſelf againſt him, and hee ſmote the Ram, and brake his two horns and there was no power in the Ram to ſtand before him: but hee caſt him down to the ground, and ſtamped upon him, & there was none that did deliver the Ram out of his hand.
8 And the He-goat of the Shee-goats magnified himſelf: and when he ſtrengthened himſelf, that great Horn was broken, and in the room thereof aſcended a Viſion of four, towards the four Winds of Heaven.
9 And out of that one of them, came forth one Horn, even the youngeſt by birth: and it waxed very great, towards the South, and towards the Eaſt, and towards the pleaſant Land.
10 And it magnified it ſelf against the Hoſt of Heaven: and it caſt to the earth from that Hoſt, and from thoſe Stars of Heaven, and ſtamped upon them.
11 Yea it magnified it ſelf againſt the Prince of that Hoſt: and from him the daily Sacrifice was taken away, and the place of his Sanctuary was caſt away.
12 (And thou O Hoſt ſhalt be given up, becauſe of the daily ſacrifice with tranſgreſsion:) and it ſhall caſt down the truth to the ground, and it practiſed and proſpered.
13 Then I heard one Saint ſpeaking, and another Saint ſaid unto that certain Saint which ſpake, How long ſhall be this Viſion, concerning this daily Sacrifice, and this tranſgreſsion, making deſolate, to give both the Sanctuary and Hoſt gHeb. For a treading.to be troden under foot?
14 And he ſaid unto me, until evening and morning, two thouſand and three hundred: then the Sanctuary ſhall hHeb. Juſtified.be cleanſed.
15 And it came to paſs, when I, even I Daniel, ſaw the Viſion: that I ſought the meaning, and behold, one ſtanding before me, as the appearance of a man.
16 And I heard the voyce of a man between the banks of Ulai: and he called and ſaid, Gabriel, make that very man to underſtand this Ʋiſion.
17 And he came near where I ſtood, and when hee came I was afraid, and fell upon my face: and he ſaid to me, Underſtand O Son of Man, that towards the time of the end this Ʋiſion will be.
18 And in his ſpeaking with me, I was overwhelmed with ſleep upon my face towards the earth: then he touched me, and cauſed me to ſtand iHeb. VponUpon my ſtation.upright.
19 And he ſaid, Lo I am making thee to know, that which ſhall be in the kHeb after part of this indignation.latter end of this indignation: for it ſhall be at the appointed time of the end.
20 That Ram which thou ſaweſt▪ the Lord of thoſe two Horns: are the Kings of Media and Perſia.
21 And that He-Goat, that ſhag-haired Goat, is the King of Graecia: and that great Horn that is between his eyes, is the very firſt King.
22 And that was broken, and four ſtood up in the room thereof: four Kingdoms ſhall ſtand up in the Nation, but not with his power.
23 And in the after part of their Kingdom, when thoſe tranſgreſſors are compleat: a King of fierce countenance, and underſtanding dark ſentences, ſhall ſtand up.
24 And he ſhall ſtrengthen his power, but not with his power, and he ſhall deſtroy wonderfully, and ſhall proſper and practiſe: and he ſhall lOr Corrupt.deſtroy the mighty, even the people of holy ones.
25 And through his policy, he ſhall alſo cauſe craft to proſper in his hand, and in his heart he ſhall magnifie himſelf, and by peace ſhall corrupt many: he ſhall alſo ſtand up againſt the Prince of Princes, but he ſhall be broken without hand.
26 And the Viſion of that Evening, and of that Morning (which hath been told) is truth: as mHeb. and thou.for thee, ſhut up this viſion, becauſe it is for many days.
27 And I Daniel, fainted and was ſick ſome days, then I roſe up, and did the Kings buſineſs: and I was aſtoniſhed at the viſion, but none underſtood it.
The explication of the words.
IN the third year of the reign of Belſhazzar the King] Theſe words do plainly hold forth to us the time when Daniel ſaw this Viſion; to wit, in the third year current of Belſhazzars reign, wch, as is commonly taken, was the laſt year of Belſhazzar & the Babylonian Monarchy together. As Mr. Tillinghaſt well obſerves in his Knowledge of the times, p 134. line 14. But to ſay it was after Belſhazzar was ſlain, (and Darius and Cyrus did reign) is more than the text will allow, and we may not adde unto the text. The words of the text do rather hold forth the contrary. For when it is ſaid, in the reign of Belſhazzar, it always in Scripture language (to my beſt remembrance) implies that that King was then living. And let it be conſidered how it can with reaſon be ſpoken, or how it can ſtand with truth, to ſay a man doth reign after he is dead? Beſides, Daniel dates his Solemn Faſt and Humiliation, Chap. 9. and his Prophecy, Chapter 11. from the firſt of Darius. And what good reaſon can bee imagined, that Daniel ſhould chuſe to date this Viſion, from the reign of ſuch a profane Epicure as Belſhazzar, (ſuppoſe he had been dead) then from the reign either of Darius or Cyrus, who were propitious to the people of God, and then living? But I paſs it over, as a point that doth not at all hinder the main ſcope of the Viſion, which way ſoever you take it. Yet ſome little obſcurity it puts upon the Scriptures Chronology; for which cauſe I would in a few words give you the Chronology of Daniels Acts, for the help of ſuch as ſhall inquire into the ſame.
1 Daniel was carried Captive in the third year of the reign of Jehojakim, Dan. 1. 1. which cannot be underſtood of the third year of Jehojakims reign after his firſt Coronation; for the Fourth of Jehojakim was Nebuchadnezzars Firſt, Jer. 24. 1. And he cannot be imagined to carry away any Captives, ere himſelf was created Monarch. But this third year of which Daniel ſpeaks, it is the third year of Jehojakims adminiſtration and government, after he became tributary to Nebuchadnezzar, whereof we read, 2 King. 24. 1. And that was the laſt of Jehojakim, and the firſt of Jeconiah, with whom the ſeventy years Captivity do begin as I might demonſtrate at large. See Junius, & Tremel. upon the firſt of Daniel.
2 Daniel in the beginning of the Fourth year of their Captivity was brought before the King. Dan. 1. 20.
3 Two years after this, to wit, in the latter end of the Fifth, or the beginning of the Sixth year of the Captivity, Nebuchadnezzar dreamed, Dan. 2. 1. And in the ſecond year (in the Kingdom of Nebuchadnezzar) Nebuchadnezzar dreamed dreams, &c. This was not the ſecond year after Nebuchadnezzar firſt began to reign (for the firſt Captivity when Daniel alſo was carried captive, was in the ſeventh year of Nebuchadnezzar Jer. 52. 28.) but the ſecond year, after Daniel and his companions were brought before the King, of which hee had ſpoken in the fore-going Chapter. Read Tremellius his annotations upon this place.
4 Daniel interprets Nebuchadnezzars Dream▪ and was advanced by him, Dan. 2. 19, 29, 48. This was Daniels firſt1 Viſion. Viſion, Dan. 2. 19.
5 Daniel was promoted to be ruler over the whole province of Babel, Dan. 2. 48. And continued in Babylon in that honour, untill the firſt year of Cyrus, Dan. 1: 21. And Daniel was, unto the firſt year of Cyrus.
6 In the firſt year of Belſhazzar, Daniel had a Viſion of the four great Monarchies, Dan. 7. 1. And this was Daniels ſecond Viſion.2 Viſion.
7 In the third year of Belſhazzar (& as it is moſt likely, a little before Belſhazzar was ſlain) Daniel had another Viſion of the Perſian and Grecian Monarchies, Dan. 8. 1. This was Daniels third Viſion.3 Viſion.
8 In this third year, even the day before Belſhazzar was ſlain, Daniel interprets nTherefore hee was then reſident in Babylon.the hand writing upon the wall, Daniel 5. 26. And hee tells the King to his face, that God had weighed him, and found him too light, and divided his Kingdom to the Medes and Perſians. And yet (though Belſhazzar was a moſt prophane Epicure, and Daniel foretold no good but evill to him) hee was ſo far from committing him to priſon, under the notion of an incendiary, or ſeditious perſon, or one that was diſſatisfyed with his Government, and preached againſt it, that on the contrary, hee promotes Daniel to higher honour, than ever his Grand-father Nebuchadnezzar had done; and commands that he ſhould be clothed with ſcarlet, & a chain of gold put about his neck, and that Proclamation ſhould be made, that hee ſhould be the third Ruler of the Kingdome, Dan. 5. verſ. 29. Will not this prophane Epicure riſe up in Judgement againſt ſome that are called Chriſtians, and have a form of Godlineſs without power?
9 In the firſt year of Darius (who was at that time 62 years of age, Dan. 5. 31.) Daniel kept a ſolemn faſt, after the taking of Babylon, Dan. 9. 1. And in the ſame year (which was alſo the firſt year of oAs Mr. Tillinghaſt rightly obſerves, in his Knowledge the Times, p. 146. lin. 27. & p. 147. lin. 17. & p. 152. lin. 10.Cyrus, Ezr. 1. 1. Dan. 1 21.) Cyrus made a Proclamation and decree, for the Jews return out of Babylon, according to the word of the Lord, by the Prophet Eſay, 44. 28. Whereupon the Jews return to Jeruſalem, Ezr. 3. 1. But Daniel that was now aged, went with old Darius into his own Country unto Achmeta, ſoon after Babylon was taken, and there hee was made chief of the three Preſidents of the Kingdom, Dan. 6. 1. But through the mallice of the Princes and Preſidents was caſt into the Lyons den, Dan. 6. 16.
10 In the third year of Cyrus, (Darius now being dead) Daniel had his laſt Viſion, Dan. 10. 1. which Viſion ſeems to4 Viſion. be a year or two after Darius his death, and (as Mr. Tillinghaſt well obſerves, in his Knowledge of the times, pag. 151, 152.) not long before Daniel dyed; as may be collected from Dan. 12. 9, 13. And this I take to be the true and plain Chronology of the remarkable paſſages in Daniels Prophecy.
I ſhall only add a few words, touching the place where Daniel was at the time when hee ſaw this Viſion. It is ſaid, it was in the third year of Belſhazzar his reign. Now this Belſhazzar was Reſident in Babylon, as we read Dan. 5. 2. And ſo alſo was Daniel, Dan. 1. 21. and 5. 13. And therefore Daniel, when this Viſion pforeignwas ſhewed him, was locally and perſonally preſent in Babylon. And as I ſuppoſe, it might well be, after the ſiedg was begunne. For though ſome do think it incongruous, to ſay, that Daniel ſaw himſelf in two places, to wit, at Shuſhan, and by the river Vlai in a Viſion, yet it can be no abſurdity to imagine, that Daniel being in perſon at Babylon, might in a Viſion apprehend himſelf; as if hee had been at the Palace of Shuſhan, ſcituat upon the river Vlai; and there beholding a Ram with two Horns, and a ſhag-haired Goat with one horn, conflicting together &c. For in a Viſion, hee might be ſhewed the one as well as the other qMat. 4. 8.. And yet there was neither Ram, nor ſhag-haired Goat really and locally, nor was hee really nor locally at the palace of Shuſhan, or by the river Vlai. Only theſe things were repreſented to Daniel in a Viſion.
After that which appeared at the beginning.] To wit, at the beginning of Belſhazzars reign, mentioned in the chapter foregoing. But ere wee paſſe the words, let the phraſe be well obſerved. For who would not underſtand without telling, that the third year of Belſhazzar was after the firſt? Doubleſſe therefore, the Holy Ghoſt intended to teach us ſomething by it, when hee added theſe words, after that which appeared to mee at the beginning. The meaning I conceive to be this, that this was the next Viſion which Daniel had in Belſhazzars life time, after that which is mentioned in the ſeventh chapter. It was not ſecond in number, which Daniel had ſeen, but the third. Moreover theſe words do intimate unto us, that this Viſion was in order and time, before that ſolemn faſt which Daniel kept, immediately after the taking of Babylon, Chapt. 9. And therefore muſt needs be underſtood, to be ſeen of Daniel in Babylon, in the life time of Belſhazzar.
Verſ, 2. And I ſaw in a Viſion.] Theſe words do put the matter out of queſtion, whether Daniel was locally at Shuſhan by the river Vlai, or that hee was there viſionally only. Conſider therefore the form of ſpeech, and the diſtinguiſhing accents. For hee doth not ſay, I was in Shuſhan the Palace, and I ſaw in a Viſion, as I walked by the river Vlai &c. But I ſaw in a Viſion, and there makes his diſtinction. And what did Daniel ſee in a Viſion? The next words tell you, hee ſaw himſelf in the Palace of Shuſhan, which is in the Province of Elam: And there makes his great diſtinction.
And what elſe did hee ſee in a Viſion? Hee ſaw in a Viſion that hee was by the river Vlai. And what elſe did hee ſee viſionally? Hee lift up his eyes and looked, and behold a Ram ſtanding by the river &c. Whence wee may argue, That as Daniel ſaw the Ram, and the ſhag-haired Goat, ſo hee ſaw himſelf at the palace of Shuſhan, and by the river Vlai. But hee ſaw the one Viſionally, and therefore hee ſaw the other viſionally alſo. And for that end it is, that hee prefixeth thoſe words (I ſaw in a Viſion) unto his whole relation; making a great diſtinction of theſe words, with the Accent Saegoltha, and his concomitant Zarkah.
Verſ. 3. There ſtood a Ram before the River &c.] This Ram with two Horns, expreſſeth the Second Monarchy, conſiſting of two parts, the Medes and the Perſians. And both of them are deſcribed & differenced by their Characters. The one, to wit, the Perſians do exceed the Medes in power and proweſſe, wherefore it is ſaid, it was higher than the other. The other, to wit the Medes, were more antient than the Perſians, wherefore it is ſaid of the Perſians, the higher came up laſt. And ſo the Angel interprets the Ram with two Horns, giving preheminence of antiquity unto the Medes, verſ. 20. Theſe two Kings being joyned together, (as they were in Darius, and Cyrus his Nephew) they grow ſo potent and prevalent, that none of the Beaſts of the field, none of the other Nations, could ſtand before them, neither could any deliver out of their hand, verſ. 4.
Verſ. 5. Behold an he-Goat of the ſhe-Goats came from the Weſt &c.] Theſe words denote unto us the Third or Grecian Monarchy, by giving us (in the firſt place) a brief deſcription of the firſt Prince or Monarch. Whoſe Characters are theſe.
1 Hee is called a hee-Goat, and verſ. 20. hee is called a ſhaghaired Goat, thereby diſtinguiſhing him from a kid or young Goat. To ſhew the grown ſtrength of this Prince.
2 His Country in regard of the ſituation thereof, was Weſterly from Perſia, hee came from the Weſt. Verſe 5.
3 Hee is of an ambitious ſpirit to conquer the whole world, wherefore it is ſaid, he came upon all the earth.
4 Hee is irreſiſtible in regard of his power, none touched him in the earth. And Verſ. 7. there was none that could deliver out of his hand.
5 His heroicall exploits are of publick obſervation in the world, and therefore hee is called a Horn of ſight, verſ. 5.
6 Hee ingageth in warre with the Perſian Prince. He came to the Ram, and ran upon him in the fury of his power verſ. 6. which congreſſe is amplyfied by his invaſion of the Perſian in his own Country, hee came cloſe to him.
2 By the fierceneſſe of his ſpirit, hee imbittered himſelf againſt him.
3 By the iſſue of this engagement, hee ſmote the Ram, and brake his Horns, which argues the expiration and extirpation of that Perſian Monarchy.
7 And Laſtly, Hee is deſcribed by his death, and the diviſion of his Kingdome into four parts, verſ. 8. and Chapter 11. 4. The great Horn was broken, and in the room thereof aſcended in Viſion four. Which four are diſtinguiſhed by a diſtribution of them, unto the four quarters of heaven, verſ. 8. and Chap. 11. 4. All which characters do very aptly ſet forth the Grecian Monarchy, under their firſt Prince Alexander the great, and alſo after his death.
For firſt of all Alexander was a ſhag-haired Goat, a ſtrong and puiſſant Prince.
2 Hee was by Originall of Macedon, which lies weſt from Perſia.
3 Hee was ambitious of conquering, as ſtories report, and when hee had conquered the world, hee wept becauſe hee had no more worlds to conquer. I might inſtance the like in other Characters, but that it is confeſſed of all, that Alexander was the Hee-Goat here ſpoken of. And after his death, his Kingdome were divided into four, as is generally acknowledged. Which four was afterwards reduced into two, to wit, the Kingdome of Macedon, and the Kingdome of Syria, reſembling the two leggs of a man, as it was ſhewed in the Dream of Nebuchadnezzar, Dan. 2.
Verſ. 9. And out of THAT one of them.] The particle THAT, is not added for ornament of ſpeech only, but for demonſtration, To ſhew us, out of which of the four ſucceſſors of Alexander, the Horn hereafter inſiſted upon, ſhould deſcend, viz. out of THAT which hath his ſecond Sonne to ſucceed in the Throne, and not out of any of the reſt. So carefull was the Holy Ghoſt to point out unto us (as with the finger) from which of the four ſucceſſors of Alexander, this Horn ſhould proceed. That we might not be miſtaken in the interpretation & Application thereof.
Came forth an Horn, even the youngeſt by birth.] It is commonly tranſlated a Little Horn, but not ſo properly. For the word, rforeignwhether you take it for an adjective, as moſt do (the letter Tzadde being affected with dageſch forte, beſides rule) or whether you take it for a mixt word contracted with dageſch forte ſAs if you ſhould ſay foreign inſtead of foreign or as we ſpeak the leaſt, for leaſt by Birth.which is a thing not unuſuall to the Hebrew tongue, it greatly matters not. For this you ſhall conſtantly find in Scripture, that where ever this word (little or leaſt) is attributed unto perſons, it is alwaies taken for the youngeſt by birth, and ſo it ought to be here rendred. And in this reſpect alſo Charls Stuart is called a little Horn, becauſe hee was not his Fathers firſt born, but the younger brother. This word (little or leaſt) doth not therefore import, that hee was leaſt in regard of dominion and power, as ſome have been apt to miſtake, but leaſt or youngeſt in regard of birth.
Verſ. 10. And it waxed very great,] or it made great the remnant. The meaning is, that out of thoſe Kingdoms, which were yet remaining to this Horn of Alexanders Empire, hee made great preparations againſt Egypt in the South, and Perſia in the Eaſt, and againſt Judea the glory of all lands, as it is called, Ezech. 20. 6, 15. And well may it be here called a remnant. For though Antiochus Epiphanes was a great Prince, yet about this time the Kingdome of Macedon (one of the thighs of Nebuchadnezzars Image) was ſubdued to the Romans, and made a Province to Rome. So that the braſen Empire of Grecia, ſtood but upon one thigh, (as I may ſay) according as you find it expreſſed in Nebuchadnezzars Dream, Dan. 2. 32. His thigh of Braſſe, in the ſingular number. Which doth in ſpecial relate to theſe times of Antiochus (as I conceive) who was indeed a thigh of braſſe, and greatly annoyed the Church of Chriſt, as ſtories do witneſſe.
Now this Horn greatned the remnant, or made great preparations for warre, but ſpecially againſt the people of God in Judea, who are called the Hoſt of heaven. The ſad iſſue whereof is, that hee caſt ſome of the Hoſt and of the Starres to the ground. Which doth imply the Apoſtacy of ſome eminent ones in the Church, through the ſubtile practiſes of this Prince.
Verſ. 11. He magnified himſelf to the Prince of the Hoſt.] Theſe words hold forth the inward pride of his Spirit, together with the object thereof. His inward pride is expreſſed in theſe words, hee magnified himſelf. The word here uſed, in that tforeignconjugation doth imply the great ſwelling pride of his heart, and the great thoughts hee had of himſelf. And the object againſt which hee thus magnifieth himſelf, is, the Prince of the Hoſt. Whereby you may underſtand the chief leader of Gods people in thoſe daies, or Chriſt himſelf in his vicegerent. And from him the dayly ſacrifice was taken away,] our tranſlation reads it by him. As who ſhould ſay, by the Horn here ſpoken of, the dayly ſacrifice was taken away. And that is a truth. For the Horn was an inſtrument of taking away the dayly Sacrifice. But then it would have been more proper to have uſed a pronowne of the faeminine gender uforeign, and alſo it would have agreed with the word Horn, which is of the ſame gender. Now ſince the Prophet uſeth a Pronown of the Maſculine gender wforeign, I conceive it is more properly rendred from him. As if you ſhould ſay, the dayly Sacrifice was taken from this Prince of the Hoſt, by that Horn. And ſo there will be a congruity in gender betwixt the Nown and the Pronown. In like manner the words following have reference unto the Prince of the Hoſt, when it is ſaid, the Place of his Sanctuary was caſt away. So then the meaning of the words is this. That by this Horn, this yonger Brother, both the inſtituted worſhip of God, was taken away from Chriſt, and from the Prince of the Hoſt, and from the people, and the place alſo of his ſanctuary was caſt away, unto the ſervice of Idols. He doth not ſay, it was caſt down, as our Tranſlation reads it: for wee know it ſtood untill the daies of our Saviour, and ſome years after. But it was caſt away, and converted, or rather perverted, to another uſe than Chriſt had ordained. And this I conceive to be the true meaning of that phraſe.
Verſ. 12. And thou O Hoſt ſhalt be given up, becauſe of the dayly Sacrifice with trangreſſions]. Theſe words contain the reaſon, why God did permit this Horn to prevail ſo farre, to the corrupting of his worſhip. It was becauſe of the dayly Sacrifice accompanied with trangreſſion againſt Light, as the word xforeigndoth properly ſignifie. This reaſon is expreſſed by way of threatning unto the Hoſt. And thou O Hoſt ſhalt be given up. For ſo I conceive the words ought to be rendred, and not as our tranſlation reads it, an Hoſt was given him, to wit, unto this Horn; my reaſons are theſe.
Firſt, The word Hoſt, in all the reſt of this Chapter, is ſpoken of the people of God, and not of the Militia belonging to the adverſary.
2 The word Hoſt is of the Maſculine gender, and the Verb given, (if you take it to be the third perſon ſingular) is of the Faeminine Gender, which were in that language improper, unleſs the Prophet had intended thereby to expreſs the Faeminine Spirit of this Horns Militia, which cannot be the Prophets meaning, nor can it ſtand with the prevalency of this Horns Militia, which caſt the truth to the earth, and prevailed and proſpered. Wherefore I take it to be more proper, to render the word in the ſecond perſon ſingular of the Maſculine Gender, and thou O Hoſt ſhalt be given up. As if the Prophet had ſpoken to the chief Captain of the Hoſt, and ſaid, that becauſe of the iniquity of their Holy Offerings, God would give both thee and them up into the hands of this Horn. And if you render the words thus, there will be a congruity both in perſon and gender betwixt the Verb and the Subſtantive.
Verſ. 13. How long ſhall this Viſion be, concerning this dayly Sacrifice, and this deſolating tranſgreſſion, to give both the Sanctuary and the Hoſt to be troden under foot? The matter here inquired, is, how long God will permit the Sanctuary and the Hoſt, (whereof hee had ſpoken verſ. 10, 11.) to be for a treading, or to be troden under foot? and let it be carefully obſerved. For according to the Queſtion, ſo muſt wee neceſſarily underſtand the Anſwer to be. The want of due attention whereunto, hath given occaſion (as I conceive) to ſome godly men, to extend the Anſwer, from the end of the firſt Monarchy, unto the end of the Fourth, which they eſteem will amount unto 2300 Years. But let it be kept in memory (till wee come to ſpeak of the next verſ.) that the Queſtion is not, how long it ſhould be from the time of this Viſion, (in the third year of Belſhazzar) unto the end of the fourth Monarchy, or to the begining of the Fifth? For then wee might have expected the anſwer would have been proportionable. But that was not the Queſtion which the ſaints here makes. His heart it ſeems was deeply affected with the ſad calamities threatned againſt the Hoſt, and againſt the Temple, and againſt the inſtituted worſhip of God, and therefore hee makes inquiry, how long this ſhould continue? Whereunto the anſwer is given in the next enſuing verſe.
Verſ. 14. And hee ſaid unto mee, untill evening morning two thouſand and three hundred, then ſhall the Sanctuary be cleanſed [or juſtified.] Remember now what the Queſtion was, how long God would permit this Horn thus to prevail againſt the Hoſt, and againſt his inſtituted worſhip and Temple? And here you have a plain and full ſolution of the Queſtion, wch we may eaſily diſcern by the Angells anſwer, if we mark narrowly his words. For he doth not ſay, then ſhall the Fourth Monarchy end, or then ſhall the fifth Monarchy begin: but then ſhall the Sanctuary be juſtified or cleanſed, which before had been caſt away to Idols, and polluted with the Image of Jupiter Olympius, and with ſtrange Sacrifices.
Now in this anſwer let two things be conſidered, and they wil fully clear the Queſtion.
1 The durance or continuance of time, to give both the Sanctuary and the Hoſt to be troden under foot.
2 The end and expiration of that time.
For the firſt, to wit, the durance of this calamity. It is ſaid, untill two thouſand and three hundred evening morning. Which is as much, as if he had ſaid, in our phraſe of ſpeech, it ſhall continue for the ſpace of two thouſand and three hundred artificiall daies. I know the Scripture uſeth not the word artificiall, yet it owneth the diſtribution of the naturall day, into two parts; The light part, and the dark part thereof, John. 11. 9, 10. Are there not twelve hours in the day? If a man walk in the day hee ſtumbles not, becauſe hee ſeeth the light of this world: But if a man walk in the night, hee ſtumbleth, becauſe there is no light in him. And ſuch was the diſtribution from the beginning, Gen. 1. 5. And God called the light, Day, and the darkneſſe hee called Night, and the Evening was, and the morning was, the firſt Day. Theſe two parts (which wee commonly call artificiall) added together, do conſtitute a whole day of twenty four hours, which wee call a Naturall day. In ſumme therefore the Angels anſwer amounts to thus much, to ſatisfy the Saint who made inquiry, how long God would give the Hoſt, and the Sanctuary to be troden under foot? Namely for the ſpace of 2300 artificiall daies. Which is all one as if hee had ſaid 1150 naturall daies, or three years and two months. For though in this verſe there be an Ellipſis, or defect, of the Conjunction Vau, or the Demonſtrative Article He, yet in the 26 verſe you have a ſupplement of both. Where it is ſaid, and the Viſion of THAT Evening, and of THAT morning is truth. It is not therefore rightly tranſlated, 2300 daies, as in our new tranſlation, which hath given occaſion to ſome to miſtake the Angells anſwer, and to think hee here ſpeaks of propheticall daies. But ſearch wee the Scriptures throughout, and wee ſhall never find the Holy Ghoſt expreſſing propheticall daies in that phraſe of ſpeech, putting an Evening for a year, and a Morning for a year. Nor were it proper ſo to ſpeak, becauſe there is no revolution of the Sun in twelve hours ſpace. Alwaies when Scripture ſpeaks of propheticall daies, in the Old Teſtament, he uſeth the word [Jo…] or day. As Ezech. 4, 5, 6. Three hundred and ninty daies, a day for a year. And forty daies, putting a day for a year. So Dan. 11. 12. Wherefore I conclude, that (ſince no inſtance can be given from Scripture, where Evening and Morning are put for a year, but for parts of a Naturall day) wee are to underſtand the Angell, to ſpeak of 2300 artificiall daies, diſtinctly and orderly ſucceeding one another.
Secondly, For the time of the end, it is expreſſed in theſe words, then ſhall the Sanctuary be juſtified or cleanſed. As if hee ſhould have ſaid; this juſtifying of the Sanctuary, doth terminate the number of daies foretold. And having the determinate period given, it is as eaſie a matter (after the accompliſhment) to account backward to the beginning, as it would be to account forward, from the beginning to the end.
I am not ignorant that ſome godly men do apprehend theſe 2300 daies to be ſpoken of propheticall daies or years: and they make their account to beginne, either with the Perſian Monarchy, or with the Babyloniſh Captivity. But I cannot conſent with them, unleſſe I could conſent unto ſuch a ſence of the original words, as I can no where find in Scripture. Otherwiſe I ſhould rejoyce to concurr with ſuch worthies, whoſe praiſe is in the Goſpell, and men whom I do ſo highly honour in mine heart, as fellow witneſſes.
But let mee be excuſed if I cleave more cloſe to the Scriptures than to them. Amicus Plato, amicus Socrates, ſed magis amica veritas. I ſhall leave every one liberty to abound in his own ſence, till more convincing light ſhall appear, which may give juſt occaſion to entertain ſecond thoughts. And for help in this caſe I ſhall leave theſe Queries upon that interpretation.
Quere. 1 Firſt, If wee beginne the account with the Capivity, then let it be inquired, how it can ſtand with the nature of a Viſion, to runne backward from the time of the Viſion, to ſeek an Epocha, or beginning of ſuch an Account? For as much as Viſions are repreſentations of things preſent or to come, to the eye either of the body, or of the mind; but not of things paſt.
Quere. 2 Secondly, If wee beginne the account with Cyrus, let it be inquired, how it can be ſaid of the reign of Cyrus, that the Hoſt (of Heaven, the Saints) and the Sanctuary, were given unto treading? Could the Sanctuary (the Temple) be given to a treading in the firſt of Cyrus, before it was built? And did not Cyrus, in his firſt year, command that the Temple ſhould be built? and how can that agree with the Text, which ſaith, it was given for a treading? Again, how can it be ſaid of the Hoſt, (the people of God) that they were given for a treading? Did not Cyrus, in his firſt year, proclaim liberty to them? And how can that be called a treading under foot?
Object. If any ſay, there happened an obſtruction of the Templework ſoon after they beganne, and Gods people were troden upon with the falſe accuſations of Tobiah and Sanballat &c. Anſw. Yet let it be conſidered, how ſuitable, or unſuitable, this will be to the number 2300, and to the end of the ſame, whether you underſtand them to be Naturall, or propheticall daies. For if you take them to be 2300 naturall daies, wee know the Temple was hindred much longer time in the re-edifying thereof. And if you take it for 2300 years, wee know it was not neer ſo long time from the hindrance of the Temple untill the finiſhing of it, in the daies of Artaxerxes, or the cleanſing of it in the daies of Antiochus Epiphanes. So that I ſee not how that interpretation can any way ſuit with the words of the Text. And if it be ſaid, the Temple is to be taken in a ſpirituall ſence, and the cleanſing of the Temple alſo, which cannot be expected to be accompliſhed till the end of the Fourth Monarchy, how can that ſtand with the Angells words which ſaith, the Temple ſhall be juſtified in the daies of one of Alexanders ſucceſſors, long before the fourth Monarchy had a Beeing.
Verſ. 17. Towards the time of the end, this Viſion will be.] The Angel, that he might beget in Daniel, & alſo in us, a right underſtanding of this Viſion, tells us, that the ſeaſon in which theſe troubles ſhould happen, ſhal be towards the time of the end What is the meaning of that? Read the 23 verſ. & there it is ſaid, that in the after part of their Kingdom (who ſucceeded Alexander) this Horn ſhal ariſe, that ſhal tread the Sanctuary and the Hoſt under foot, 2300 Evenings and Mornings. Which after part, is in this preſent verſe called, towards the time of the end, and verſ. 19, it is called, the appointed time of the end.
Verſ. 22. But not in his power.] That is, not with the power and might of Alexander. As if hee ſhould ſay, theſe four Kingdoms, which ſtand up after Alexander, ſhall not be comparable to him for power. This is ſpoken of all the four Kingdoms that ſucceeded Alexander. But the ſame words are ſpoken of that Horn, which was a King of fierce countenance, a younger Brother, He ſhall ſtrengthen himſelf and ſhalbe a puiſſant Prince, but not with his power, verſ. 24. The meaning is, this Horn ſhalbe a potent Prince, but not comparable to Alexander. For ſo I underſtand the phraſe to import in both the verſes.
Verſ. 24. And ſhall corrupt (or deſtroy) the mighty, even the people of Saints.] That is, by corrupting them he ſhall deſtroy them. For the word doth ſignify both to corrupt and deſtroy. And how doth hee corrupt them? Anſw. By peace and tranquillity, verſ. 25. granting them a quiet poſſeſſion of their outward eſtates, ſo be it they will forſake the Lord and his pure worſhip, to follow after Idolls. This is the conſtant Spirit of Image-government, to ſet up Image-worſhip of one kind or other, ſuch as ſuits their own fancies, and their Government beſt.
Verſ. 26. Shut up the Viſion, becauſe it is for many daies.] Not propheticall daies or years, as hath been ſhewed; but Naturall or Artificiall daies. This phraſe (many daies) hath given occaſion to ſome, to apprehend, that the 2300 evenings and mornings, muſt needs be underſtood of a longer tract of time, than ſo many artificiall daies and nights, or three years and two months. But let this phraſe of ſpeech be weighed in theſe Scriptures following. It is written Lev. 15. 25. If a woman have an iſſue of blood yforeignmany daies &c. And 2 Sam. 14, 2. Be thou as a woman that had mourned for the dead many daies. And Deut. 20. 19. when thou ſhalt beſiedg a City many daies. And 1 King 2. 38, 39. And Shimei dwelt in Jeruſalem many daies. And it came to paſſe at the end of three years &c. So that it is apparent from theſe inſtances of Scripture, and many more which might be given, that in Scripture-language three years are accounted many daies: and ſometimes alſo they are uſed to expreſſe a ſhorter ſeaſon. Wherefore this phraſe cannot argue the number 2300 to be the greateſt Epocha in Scripture, as ſome have apprehended. Nor is it indeed the greateſt number of daies in Scripture. For 2300 evenings and mornings make but 1150 daies, which falleth far ſhort of 1260 daies in the Revelation, and 1290 daies, Dan. 12. 11. and of 1335 daies, Dan. 12. 12. But let this ſuffice to remove away the occaſion of ſtumbling, from ſuch as have not ſearched diligently the uſe of that phraſe, Many daies.
Verſ. 27. And I Daniel fainted and was ſick ſome daies,] The ſad calamities that were to befall Gods people did ſo deeply ſeize upon the Prophets ſpirit, that hee fainted and was ſick. How long he doth not expreſſe; but ſome daies. Afterward, Daniel being Ruler of the Province of Babylon, and continuing in that place to this time, as hath been ſhewed, hee roſe up, and did the Kings buſineſſe, as ruler of the whole Province of Babylon.
Let this ſuffice to have ſpoken by way of interpretation of the words, and now come with mee to conſider the ſpeciall characters of this Horn, ſo much inſiſted upon in this Chapter. And the Characters whereby hee is diſtinguiſhed, you ſhall find to be in number thirteen.
Firſt, It proceeded out of THAT ſucceſſor of Alexander, which was the braſen thigh of Nebuchadnezzars Image, and raged moſt againſt the Church of Chriſt, and was of longeſt continuance, to wit, Seleucus.
2 Hee is not the firſt born of any of that race, but a younger Brother, verſ. 9.
3 Hee is a cruel Prince, as it is written verſ. 23. hee is a King of hard countenance.
4 He is a Prince of deep underſtanding, verſ. 23. underſtanding dark ſentences.
5 Hee is a ſubtile politick Prince, verſ. 24. through his policy hee ſhall cauſe craft to proſper in his hand, &c.
6 Hee corrupteth the conſciences and converſations of many, through Peace and tranquillity, verſ. 25.
7 Hee makes great preparations againſt Egypt in the South, and Perſia in the Eaſt, and againſt Judea, the glory of all lands, verſ. 9.
8 Hee is a Prince of a proud Spirit, according as it is written verſ. 11. hee magnified himſelf.
9 Hee oppoſeth the people of God in a ſpeciall manner, verſ. 10, 11. hee magnified himſelf againſt the Hoſt of heaven, and againſt the Prince of the Hoſt.
10 Hee profaned the Temple and Ordinances thereof, verſ. 11. By him the dayly ſacrifice was taken away from the people of God, and hee caſt away the place of the Sanctuary.
11 All theſe things were tranſacted, in the after-part of the Kingdome of Alexanders ſucceſſors, verſ. 23. And in the after-part of their Kingdom ſhall ariſe a King of fierce countenance &c.
12 The manner of his death was by ſome divine ſtroak from Heaven, and not by warre or treachery, verſ. 25. he ſhall be broken without hand.
13 The durance of this Horns prevalency againſt the people of God, is expreſſed by the certain number of artificiall Nights and Daies, and the determinate cloze of that number, verſ. 14 unto two thouſand and three hundred Evenings and mornings: then ſhall the Sanctuary be cleanſed.
Now haveing opened the moſt obſcure places in the Text, and collected the Characters of this Horn, let every judicious Reader ſee and conſider, whether they do beſt ſuite unto Antiochus Epiphanes, or to the Roman-Civil or Antichriſtian ſtate. And let us not haſtily condemn the Macchabees and Saints of that age, who (living whilſt things were tranſacted) applyed this prophecy unto Antiochus Epiphanes, nor Joſephus, and after him Tremellius and Junius, and others, who have done the like. For who can deny, that this Antiochus Epiphanes deſcended of Seleucus, whoſe poſterity continued longeſt, and was moſt outragious againſt the people of God, of all other the ſucceſſors of Alexander? And is it not manifeſt in ſtories, that hee was younger Brother of Seleucus Philopater, & ſon of Antiochus the great? Is it not notoriouſly know that he was a moſt cruel Prince, of deep underſtanding and policy? Did he not corrupt and deſtroy many through Peace and tranquillity? Did not hee make great preparations againſt Egypt in the South, & Perſia in the Eaſt, & alſo againſt Judea? Was not hee exceſſively pround? Inſomuch that hee thought the very waves ſhould obey his command. Did hee not invade Iudea? and proſper through his policy? And did hee not pollute the Temple and Temple-worſhip? And was not all this done in the latter part of the Kingdome of the Selencidae? And was not hee cut off by Gods own hand, without any hand of man? As for the durance of this Kings rage, and prevalency, wee may gather it very neer out of the ſtory of the Macchabees, though they principally note out the flux of time, from ſetting up the abomination of deſolation, untill the purifying and cleanſing of the Temple, which was exactly three years and ten daies, or 1103 daies, not giving us the exact day when Antiochus entred the Citty, yet it may be probably collected, that it could not be leſſe than 1150 daies, which makes 2300 Evenings and Mornings, as Daniel did foretell. And who would not conceive that this Prince, unto whom all theſe Characters do ſo exactly agree, is the Horn intended by Daniel? Let the indifferent Reader judge.
Now for as much as ſome good men do take it, to be meant of the Roman Civil State, or Antichriſtian State, or both: let mee propound theſe Queries, to be conſidered of.
1 How can the Roman Civil State, or the Antichriſtian State,1 Quere. be called in Scripture Language, a younger Brother? according as it is ſaid of this Horn?
2 How can the Roman Civil State, much leſſe the Antichriſtian2 Quere. State, (which did not ariſe till many years after that) be ſaid to trample upon the Saints, and upon the Temple, and Ordinances, in the firſt of Cyrus, ere either the Roman Civil State, or the Roman Antichriſtian State had a Being? Which yet muſt be granted, if the 2300 daies be counted for years, and that they do begin with Cyrus.
3 Who can averre, that either the Roman Civil, or Antichriſtian3 Quere. State, ſhall be broken without hand? whereas the contrary ſeems rather to be true?
Thus have I briefly opened this Chapter, and propoſed the divers interpretations and applications of the ſame, and ſo I ſhall ſhut up this ſubject, with this requeſt unto every one that ſearcheth after the truth, to follow the example of thoſe noble Bereans Act. 17. 11. (when they read various interpretations of myſticall Prophecies;) ſearch the Scriptures whether thoſe things be ſo as they are repreſented, that ſo your faith may not be founded upon humane credit, but upon the eternall truth of God.
Even ſo be it.