Porphyry and Jerome, who made ufe of the fame authors for different purposes, and enjoyed the advantages of having thofe hiftories entire, which have fince either in whole or in part been deftroyed. For (8) they had not only Polybius, Diodorus, Livy, and Trogus Pompeius, fome parts of whofe works are now remaining; but they had likewife Sutorius Callinicus, Hieronymus, Pofidonius, Claudius Theon, and Andronicus Alipius, hiftorians who wrote of those times, and whofe works have fince entirely. perished. If these authors were still extant, and those who are extant were still complete, the great exactness of the prophecy might in all probability have been proved in more particulars than it hath been. This exactness was fo convincing, that Porphyry could not pretend to deny it; he rather labor'd to confirm it, and drew this inference from it, that the prophecy (8) Ad intelligendas autem extremas partes Danielis, multiplex Græcorum hiftoria neceffaria eft; Suctorii videlicet, Callinici, Diodori, Hieronymi, Polybii, Pofidonii, Claudii, Theonis, et Andronici cognomento Alipii, quos et Porphyrius effe fe fecutum dicit: Jofephi quoque et eorum quos ponit Jofephus, præcipueque noftri Livii, et Pompeii Trogi, atque Juftini, was qui omnem extremæ vifionis gatis eft Suctorius, et ante Cal- was so very exact, that it could not poffibly have been written before, but must have been writtenin, or foon after the time of Antiochus Epiphanes, all being true and exact to that time, and no farther. Others after him have afferted the fame thing, not only without any proof, but contrary to all the proofs, which can be had in cases of this nature, as it hath been shown in a former differtation. The prophecy indeed is wonderfully exact to the time of Antiochus Epiphanes, but it is equally fo beyond that time, as you will evidently perceive in the fequel, which cannot all with any propriety be applied to Antiochus, but extends to remoter ages, and reaches even to the general refurrection. No one could thus declare, the times and the feasons (Act. I. 7.) but he who bath them in his power. TH XVII. OTHE The fame fubject continued, PART II. HUS far the meaning and completion of the prophey is fufficiently clear and evident; there is more obfcurity and difficulty in the part that remains to be confidered. Thus far commentators are in the main agreed, and few or none have deviated much out of the common road: but hereafter they pursue fo many different paths, that it is not always eafy to know whom it is best and safest to follow. Some, (1) as Porphyry among the ancients, and Grotius among the moderns, contend that the whole was litterally accomplished in Antiochus, Epiphanes. Others, (2) as Jerome and most of the Chriftian fathers, confider Antiochus as a (1) Cætera quæ fequuntur ufque ad finem voluminis, ille [Porphyrius] interpretatur fuper perfona Antiochi qui cognominatus eft Epiphanes, &c. Hieron. Col. 1127. (2) Noftri autem hæc omnia de Antichrifto prophetari arbi type trantur-Quumque multa quæ poftea lecturi et expofituri fumus, fuper Antiochi perfona conveniant, typum eum volunt Antichrifti habere-juxta illud quod de Domino Salvatore in feptuagefimo primo [fecundo apud Hebr. et Sept.] pfalmo dicitur, type of Antichrift; as in the feventy-second pfalm Solomon is exhibited as a type of Christ, and many things are said of the one, which are only applicable to the other. Some again understand what remains, partly of the tyranny of Antiochus, and partly of the great apoftafy of the latter days, or the days of the Roman empire. Others again apply it wholly to the invasion and tyranny of the Romans, the subsequent corruptions in the church, and alterations in the empire. There is no writer or commentator, whom we would choose to follow implicitly in all things; but in this we may agree with one, in that with another, and in fome inftances perhaps. differ from all. The prophet proceeds thus, (ver. 31.) And arms fhall fand on his part, and they shall pollute the fanctuary of strength, (the temple fo called by reason of its fortifications) and shall take arway the daily facrifice, and they shall place the abomination that maketh defolate. Porphyry and his adherents (3) would have those to be figni dicitur,qui prænotatur Salomonis; et omnia quæ de eo dicuntur, Salomoni non valent convenire, &c. Hieron. ibid. (3) Volunt autem eos fignificari qui ab Antiocho miffi funt poft biennium quam templum expoliaverat, ut tributa exige fied, rent a Judæis, et auferrent cultum Dei, et in templo Jerufalem, Jovis Olympii fimulacrum, et Antiochi ftatuas ponerent; quas nunc abominationem defolationis vocat. Hieron. in locum. Col. 1129. (4) i Maccab. fied, who were fent by Antiochus two years after he had fpoiled the temple, that they might exact tribute from the Jews, and take away the worship of God, and place in the temple of Jerufalem the image of Jupiter Olympius, and the ftatues of Antiochus, which are here called the abomination of defolation. And it is very true, (4) as the writer of the first book of Maccabees faith, that Apollonius and others commiffioned by Antiochus did " pollute the "fanctuary, and forbid burnt-offerings, and "facrifice, and drink-offerings in the temple, "and fet up the abomination of defolation upon "the altar, and builded idol-altars throughout "the cities of Juda on every fide." Jofephus likewife (5) affirms, that Antiochus forbad the Jews to offer the daily facrifices, which they offered to God according to the law: He compelled them also to leave off the service of their God, and to worship thofe whom he esteemed Gods; and to build temples and erect altars to them in every city and village, and to facrifice fwine (4) 1 Maccab. I. 46, 45, 54. (5) Και γας τας καθημερινας θυσίας, ὡς προσέφερον τῷ Θεῷ καλα τον νομον εκώλυσεν αυίες προσφέρειν Nam et facrificia quotidiana, quæ offerre folebant ex lege, offerre eos vetuit. Naznate δ' αυλές αφεμένες της περι τον αυλων Θεον θρησκείας, της ὑπ' αυτε νομιζομενες σεβεσθαι οικοδομήσανίας δε εν έκαση πολει και κωμη τεμενη αύλων και βωμες καθιδρυτανίας, θυειν επ' αύλοις συς nad μspar. Coegit etiam eos, Dei ipforum cultu omiffo, eos colere quos ipfe Deos exiftima ret; |