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the east and south: but where were Antiochus' conquests? He came into possession of a kingdom already established, and Sir Isaac Newton says, 'He did NOT enlarge it.' He did not fulfil this prophecy, and therefore was not the object predicted in it. Rome did fulfil it, and therefore is the object predicted. Rollin says, 'He assumed the title of Epiphanes, that is, illustrious, which title was never WORSE applied. The whole series of his life will show that he deserved much more that of Epimanes, (mad or furious,) which some people gave him.' Rollin then records a catalogue of his foolish actions, to show how justly the epithet vile is bestowed upon him;' then gives a detailed account of his life, and records the success he met with in attempting to take the city of Elymais, and plunder the temple of Diana. It seems that Antiochus had grown so weak, (instead of waxing exceeding great,) that the people, who had formerly paid tribute, were not afraid to withhold it. When he came against them, they took up arms to defend their temple, and gave him a shameful REPULSE.'

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"Fifth Absurdity.—The crowning absurdity of all is, to suppose that Rome is left out of a vision which extends to the LAST end of the indignation.' Daniel had a view through the dark clouds which conceal the wonderful landscape of futurity from uninspired eyes. His vision is expressly directed to the things which shall befall his people in the latter days. His eye pierces even to the resurrection of the dead, and the glorious kingdom beyond it. Now what are some of the objects in this wondrous prospect? The great object is his Saviour on the cross, dying under a Roman governor, and pierced by a Roman spear. Will he not see this object, on which all heaven gazes?

"There the latter days' commence. Daniel's people, after that, are still Abraham's seed, Christ's true Israel, and will he see nothing relating to them? Will he not see that exceeding great' power, under which the Jews fell by the edge of the sword, and

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were led away captive into all nations,'—under which Jerusalem was desolated, and the temple burned,under which 3,000,000 of Christians were killed, crucified, burnt, tortured, torn, or devoured, while it denied Christ, and under which FIFTY MILLIONS have fallen, by flame, sword, captivity, and spoil,' during 'many days' since?"

III. The way is now prepared to inquire, distinctly, what power is represented by the little horn? Can there be any doubt of its being Rome Rome Pagan and Papal? Let us first look at its origin, verse 9; and let us remember, that in the Old Testament, nations are not brought into prophecy till somehow connected with the people of God. Rome had been in existence years before it is noticed in prophecy; and Rome had made Macedonia, one of the four horns of the Grecian goat, a part of herself 168 years B. C. ; so that Rome could as truly be said to be "out of one of them," as the ten horns of the fourth beast, in the 7th chapter, could be said to come out of that beast, when they were ten kingdoms set up by the conquerors of Rome.

Having noticed the origin of the little horn, let us now inquire for the time it comes up.

23d verse: "When the transgressors are come to the full." It is clear that God designed that his people should trust in him alone;—hence he prohibited their making any "league " with other nations. See Judges ii. 2: "Ye shall make no league with the inhabitants of this land," &c. The Jews broke covenant with God, and about the year 158, B. C., they entered into a league with the Romans. See 1 Mac. 8th and 9th chapters. See Dan. xi. 23. It was at this point the "king [kingdom] of fierce countenance should stand up ;" i. e., come to rule, as first noticed in the prophecy, because now they are first connected with the people of God. This, it will be seen, is after Macedonia, one of the four horns, has become a part of Rome.

Let us now look at the character and acts of the

little horn. It is of "fierce countenance." See Deut. xxviii. 49, 50: "The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth, a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor show favor to the young."

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All admit the nation here spoken of is the Roman. The "little horn" has "understanding" of "dark sentences." In the text just quoted, from Deut., we are told the Romans are a nation whose tongue thou shalt not understand." Dr. Clarke says, "The learning of Rome is proverbial." The power " of the "little horn " was to be "mighty. How unlike Antiochus! How like Rome! The little horn was

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to wax" exceeding great." How ridiculous to apply this to Antiochus; but how appropriately applied to Rome, which added to herself all the four horns of the Grecian goat, and subdued many other provinces. It stands up against the Prince of princes. Our Lord was crucified under the reign of Rome. If it be said, "the Romans did not put the Saviour to death, but that it was done by a Jewish mob;" I reply, let the objector read Acts iv. 26, 27—"The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles," &c., ". were gathered together." This settles that point.

The "little horn" cast down some of the host and of the stars to the ground, &c., v. 10. Compare this with Rev. xii. 3, 4: "A great red dragon," &c., "and his tail drew the third part of the stars of heaven and did cast them to the earth." All admit that this dragon is Rome; but who can fail of seeing its perfect agreement with the little horn?

"He shall destroy wonderfully." Do any say, "this is applicable to Antiochus?" I reply: If Antiochus destroyed wonderfully, Rome, pagan and papal,

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destroyed For, while Antiochus destroyed a few of the Jews, Rome has destroyed millions of them, and more than fifty millions of Christians besides. Rome truly has destroyed wonderfully." Mark another fact :—" By peace shall" he "destroy many." Antiochus did no such thing but papal Rome, under pretence of being the vicegerent of the Prince of Peace, did destroy millions. Thus the little horn is distinctly marked to be Rome, pagan and papal. Once more,—mark its end: "broken without hand." How clear the reference to the stone that smites the image 66 cut out without hands." Rome is not only designated by its origin, time of its standing up, character and acts, but by its end. "Whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming," 2 Thess. ii. 8. "Broken without hand."

This construction makes the vision in truth like the first. The application of it to Antiochus originated with a Jew, who wished to magnify his own nation, and has been backed up by Papacy, to keep its own prophetic portrait out of sight; and Protestants have put on the "Babylonish garment," and wear it as though it was the spotless robe of salvation; for, if that robe fails them, the end of the world is upon them in an hour they think not.

Verses 13, 14. "Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the trangression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed."

Let us now decide, if we can, what "sanctuary" it is that is to be "cleansed," or "justified," as the margin has it.

Several things are called a sanctuary in the Bible. 1. The Lord, Isa. viii. 14.

2. Heaven, Ps. cii. 19. Neither of these can be meant in the verses before us.

3. Judah, Ps. cxiv. 2. But Judah is utterly cut off. See Isa. lxv. 15: "The Lord God shall SLAY THEE, and call his servants by another name." Literal Judah, then, is not to be cleansed, but is slain.

4. The Temple is called a sanctuary, 1 Chron. xxii. 19. But that is destroyed, and hence annot be cleansed.

5. The Holy of Holies, Lev. iv. 6. That also is destroyed; and besides, it is superseded. See Heb. ix. 1—12.

If

There are only two things more, in relation to God's people, that are called a sanctuary, in the Bible. The sanctuary to be cleansed, spoken of in this chapter, is the one "trodden under foot" with "the host." the "Prince of the host," v. 11, is the Lord Jesus Christ, then, there can be no doubt, his true church is "the host." By whom, or what, was the host to be trodden under foot? Two desolating powers, called "the daily and the transgression of desolation." The word "sacrifice" is not in the text, and has no warrant for its insertion, except the mere opinion of the translators. The whole period of these desolating abominations, as noticed in this vision, from the Ram pushing, (for there the vision commences,) is 2300 days; then was to terminate the treading under foot. In the detailed explanation of the vision, in chapters xi. and xii., we have the time from the taking away of the first of these abominations to the removing of the second, viz. 1290 days; Dan. xii. 11; then we are assured that 45 days more are to bring us to the "end of the days;" then Daniel was to have his resurrection. If the sanctuary means here, as some suppose, the church, then it is to be cleansed, or, as the margin has it, justified, at the resurrection of Daniel, with all the saints.

The church is sometimes called a sanctuary, or temple of God. See 1 Cor. iii. 16, 17, and Eph. ii. 21, 22. If, then, by "sanctuary" the church is to be understood, what is meant by its being cleansed, or justified? To justify, signifies "to absolve or declare

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