New Testament, is decisive of its authenticity in respect to all those who believe in the inspiration of our Lord and of his apostles. Whether the passage quoted by Christ in Matt. xxiv, 15, and Mark xiii, 14, from Daniel, "When ye shall see the abomination of desolation," etc. be adduced as a prophecy of the destruction of Jerusalem by the Romans, or merely as words pertinent to describe that event, the divine authority of Daniel is equally implied. Would our Savior call the author of what he knew to be a forgery "Daniel the prophet?" Would he place a Maccabean compilation along with the universally acknowledged divine oracles of Isaiah and Jeremiah? The origin of the sublime descriptions in Matt. xxiv, 30, xxv, 31, xxvi, 64—" and then shall appear the sign of the Son of Man," etc. is most obviously Dan. vii, 13—“ and in the clouds of heaven, one like the Son of Man came," etc. "Then shall the righteous shine forth as the sun, in the kingdom of their Father," Matt. xiii, 43, is copied from Dan. xii, 3"and they that be wise shall shine as the brightness of the firmament," etc. So John, v, 29, "they that have done good," etc. has its prototype in Dan. xii, 2. And what shall we say of the Apocalypse? How shall we describe the Hebrew spirit which reigns and triumphs in this noble drama? John does not quote from the old prophets. He is no plagiarist, no servile copyer. He lives with the ancient seers. saturated with the same spirit. Their thoughts and language have become, as it were, a part of the essence of his own lofty mind. At the same time he does not pour out their ideas unmodified. His creative imagination makes them his own. His own spirit colors, tinges, forms anew whatever it touches. He had read Isaiah, he had pondered upon the visions of Ezekiel and Daniel. So had Milton revolved the poems of

He is

Homer, and we had almost said, every thing else in the world of let

ters.

Yet the Paradise Lost is an original creation. It is thoroughly Miltonic. So it is precisely with the Apocalypse. No one can read it without being struck with its Hebrew costume and spirit. Yet it is the product of the New Testament times, and of the mind of its author as the Spirit gave him utterance. Still, would he have associated Daniel with Isaiah and Ezekiel, if the prophecy of the former were a pious forgery? Would he sanction a religious cheat? Never. The use which he has made of it shows that he regarded it in the same light that he did the oracles of Ezekiel. Both were alike authentic and inspired.

We are now prepared to inquire, What appears to be the great object of the prophecies of Daniel? What commission was the writer appointed to execute? We answer, that his purpose seems to be, to support and encourage the Jews during the severe persecutions which they were destined to suffer, under the Syrian kings, particularly under Antiochus Epiphanes. The prophet was called to supply sources of consolation to the church of God in a period when it was menaced with total destruction. In support of this position, we adduce the following arguments. As the point is fundamental, we may be permitted to go into some detail.

1. That Daniel had the Antiochian persecution mainly in view, may. be argued from the general analogy of other prophecies. It is the manifest design of the prophetical, as well as of the other Scriptures, to promote the safety and prosperity of the true worshipers of God. The prediction touches upon profane history only so far as it is connected with the interests of God's spiritual kingdom. The inspired page is not a great chart of civil history. It does not allude to the terrible de

vastations of Timourlane or Genghis Khan. It does not attempt to trace the meteor-course of Charles XII. of Sweden, nor the bloody years when Frederic the Great battled with all Europe. We are yet to learn that the French revolution, the greatest event, both in its progress and results, which is described on the page of profane history, is alluded to in the scroll of the prophets. If such had been their commission, the world itself would scarcely contain the books which had been written. Even if they had confined their vision to those events which have had a bearing, direct or indirect, upon the church of Christ, the Bible must have been enlarged to thrice its present size. The Mohammedan delusion would demand no very brief chapter. Instead of expanding itself over such an immense surface, the prophecy seizes upon some great events, generally not very far in the future, and with which the destiny of the people of God is wrapped up; and so presents them, that in the sequel, the highest interest of the church is secured, and the faithfulness of its omniscient Protector confirmed. Thus one great object of the predictions of Isaiah and Jeremiah, was to animate and console their afflicted countrymen in the Babylonish exile. The pious Jew, torn up from his native soil, carried to a land of uncircumcised pagans, taunted by the insult ing interrogatory of his oppressor, cast down with the sad reminiscence that his beloved temple and city were in ashes, needed strong consolation, something which would keep him from apostasy. This was the very use which Daniel derived from the prediction of Jeremiah. In like manner, our Lord forewarned his disciples in respect to the destruction of Jerusalem. This benevolent information was the means of saving them from the dire calamities which swept away their place and nation. John, in the Apoca

lypse, appears to have a similar object. The church was soon to pass through the fires of persecution. Pagan Rome was about to arm herself for its extermination. Nero, whose name has become a synonym for audacious lust and infernal cruelty, was the Antiochus of the early Christian church, so that if his days had not been shortened, it should seem that even "the elect could not have been saved." May we not, therefore, conclude that Daniel would be commissioned to forewarn and forearm the Jewish church in respect to the fiery furnace which they were destined to pass through, before the advent of Christ? What supposition is more consonant with the analogy of other prophetical Scriptures?

2. The reference of the prophecy of Daniel to the oppressions experienced by the Jews from the Syrian kings, is often denied, on the ground that those oppressions were comparatively light. The events are not imposing enough to justify the strong language of the prophet. The "little horn,' who was to speak great swelling words of vanity, can not be so obscure a person as Antiochus Epiphanes. It must be Leo X, or some other pontiff of mystical Babylon. Let us see, however, whether the Antiochian persecution was, in reality, so slight an affair. If it can be shown, that the only church of God then on earth, came near to entire extinction under the brutal Epiphanes, then Daniel might well utter his warning and encouraging voices.

According to the testimony of Josephus, the inhabitants of Judea suffered severely in the wars of Antiochus the Great with the kings of Egypt; with Ptolemy Philopater between the years 219 and 216 B. C., and with Ptolemy Epiphanes between 202 and 197 B. C. Their country was devastated, and to whichever side victory might incline, they were equally exposed to injury. In the

year 197 B. C. the Samaritans laid waste the lands of the Jews, seized the persons of some of them by fraud, and sold them into slavery.

In the year 175 B. C., Antiochus Epiphanes ascended the throne, while the lawful heir, Demetrius, the son of Seleucus Philopater, was absent at Rome. Though surnamed Epiphanes, the Illustrious, yet he was fitly named by his subjects Epimanes, the Insane. By the concurrent testimony of all the authorities, his character is one of the most detestable to be found in history. Not unfrequently, he was seen drunk in the streets of Antioch, when he would throw his money about, and practice various other ridiculous fooleries. At times, he appeared publicly in familiar intercourse with panders and common prostitutes. He paid little regard to the heathen gods in general, but for Jupiter Olympius he built a magnificent temple, made offerings to him at great expense, and attempted to compel all his subjects, including the Jews, to worship him. While he was on a visit to Egypt, a report was spread abroad in Palestine, that he was dead. Upon this, Jason, who had usurped the high-priesthood, but who, in his turn, had been, expelled by his brother Menelaus, came with one thousand Ammonites, took possession of Jerusalem, and massacred great numbers of those who had opposed him. The first accounts of these disturbances which Antiochus received in Egypt, were greatly exaggerated. It was said, that all the Jews were in rebellion, and were rejoicing at his supposed death. He therefore returned hastily from Egypt, took Jerusalem by storm, plundered it, slew eighty thousand persons, men, women and children, took forty thousand prisoners, and sold as many into slavery. As if this were not enough, he went into the sanctuary, under the guidance of the high-priest, Menelaus, uttering blasphemous language, and

took away all the gold and silver that could be found there, including the golden table, altar and candlestick. That he might leave nothing behind, he searched the subterranean vaults, and in this manner collected eighteen hundred talents of gold. He then sacrificed swine upon the altar, boiled a piece of the flesh, and sprinkled the whole temple with the broth. He finally appointed Philip, a Phrygian, governor of Judea.

Subsequently, Antiochus, being disappointed in his designs on Egypt, through the interference of the Romans, returned from that country in disgrace, and determined to vent his rage on the innocent Jews. He accordingly despatched Apollonius, his chief collector of tribute, with twenty two thousand men to Jerusalem. He arrived in the city in the spring of 167 B. C., just two years after the conquest of the city by Antiochus. On the first Sabbath after his arrival, he sent out his soldiers with orders to cut down all the men whom they met, and to make slaves of the women and children. The streets of the holy city now flowed with blood, the houses were plundered, and the city walls were thrown down. Apollonius demolished the houses that stood near Mount Zion, and with the materials strengthened the fortifications of the castle, which he furnished with a garrison and held under his own command. This castle gave Apollonius complete control over the temple, so that the Jews could no longer visit their sanctuary to perform the public services of religion. Accordingly, the daily sacrifice ceased, and Jerusalem was deserted, for the inhabitants were compelled to flee to save their lives.

An edict was now promulgated at Antioch, and published in all the provinces of Syria, commanding the whole population of the empire to worship the gods of the king, and to acknowledge no religion but his.

Many Jews submitted to the edict for fear of punishment, and a still greater number, who had long been attached to the Grecian customs, gladly embraced this opportunity to apostatize wholly. The religious part of the people, however, fled and hid themselves in caves and rocks. An old man, by the name of Athenæus, was sent to Jerusalem to instruct the Jews in the Greek religion, and compel them to observe its rites. He dedicated the temple to Jupiter Olympius, and on the altar of Jehovah he placed a smaller altar to be used in sacrificing to the heathen god. This new altar, built by order of the desolater, Antiochus, says Jahn, is probably what Daniel alludes to, when he speaks of the "abomination that maketh desolate.” Circumcision, the keeping of the Sabbath, and every observance of the land was now made a capital offense; and all the copies of the sacred books that could be found, were taken away, defaced, torn in pieces, and burned. Groves were planted and idolatrous altars were built in every city, and the people were required to offer sacrifices to the gods and eat swine's flesh every month on the birth-day of the king; and at the feast of Bacchus, they were commanded to crown themselves with ivy and walk in procession. Those who refused to obey these orders were put to death without mercy. Among other instances of cruel punishment, two women at Jerusalem, with their infant children, whom they had circumcised with their own hands, were thrown from the battlements on the south side of the temple, into the deep valley below the walls of the city. The Hebrews had never before been subjected to so fierce a persecution. Officers were sent into all the towns, with bands of soldiers, to enforce obedience to the royal edict. Many of the Jews heroically met the storm. No threats, or tortures, could force them to renounce their religion. A

certain Apelles was sent to Modin, a city west of Jerusalem, on the Mediterranean shore, to execute the orders of the king. orders of the king. With specious promises, he attempted to persuade Mattathias, one of the principal citizens and a priest, to comply with the royal edict, and offer sacrifice to the idol. But the aged priest indignantly repelled the proposal; and when a Jew approached the altar with the intention of sacrificing, he struck him down with his own hand. Aided by his sons and some other Jews, he then rushed upon the offi cer and his retinue, slew them, and tore down the idolatrous altar. He then fled into the wilderness of Judea, like David from the presence of Saul. Many of the pious Jews soon joined him. This was the beginning of the noble resistance, which, under the conduct of Judas, the third son of Mattathias, surnamed Maccabeus-the Hammererand his heroic brothers, terminated in the complete independence of the Jews. This, however, was not accomplished till after many hard fought battles, and much severe suffering. At one time, about one thousand men, who had concealed themselves in a cave not far from Jerusalem, were massacred on the Sabbath, without offering the least resistance, by Philip, the governor of Judea. By a victory over Lysias, the general of Antiochus, Judas became master of the whole country. He then returned to Jerusalem, repaired and purified the dilapidated and deserted temple. The sacrifices were recommenced three years and six months after the city had been laid waste. A new dedication of the temple was celebrated for eight days, with many and heartfelt demonstrations of joy.

Antiochus Epiphanes received intelligence of the success of the Jewish arms, and of the overthrow of the Syrians, at Elymais, in Persia, where he was detained by an insurrection, caused by his robbing the

celebrated temple, in which his father, Antiochus the Great, lost his life. The vexation of the king was almost beyond endurance. He set out on his return with a determination to make every possible effort to extirpate the Jews. But, during his journey, he was attacked by a disease-possibly the cholera-in which he suffered extreme pain. He was also tormented by the bit terest anguish of conscience on account of his sacrilege and other crimes. He died at Tabæ, on the frontiers of Persia and Babylonia, in the year 163 B. C., after a reign of eleven years. * Thus perished this formidable enemy to the Jewish religion. If he had been permitted to return and gather another army, the result might have been the extermination of the Jews, weakened and almost exhausted as they were by the long war and the hard-fought battles which they had already passed through. A persecutor so powerful and virulent, dangers so numerous and pressing, certainly furnish sufficient reason for the prophetic visions of the exiled prophet. If there was ground for the predictions of Isaiah in the perils of the seventy years, assuredly there existed as strong ground in the merci less tyranny of Antiochus for the warning voice of Daniel.

3. The great object of Daniel, however, will more fully appear by a particular examination of his prophecies. We shall now attempt, therefore, to give as clear an exposition as we are able, of the predictions which relate to the four king doms, particularly those which concern the successors of Alexander, comprising the substance of the prophetical part of the book. These

kingdoms are shadowed forth under various figures. The passages are found in the second, seventh, ninth, eleventh and twelfth chapters. The tenth chapter is taken up in describing the time, place and manner in which the preceding visions had been revealed to the prophet. The two passages, 9: 24-27 and 12: 1-4, do not come within our present object.

First. The first monarchy is the Babylonian. It is indicated by the head of gold in the image which Nebuchadnezzar saw. Daniel thus expounds it, "And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thy hand, and hath made thee ruler over them all. Thou art this head of gold." Again, the vision, Dan. 7: 3, 4, "And four great beasts came up from the sea, diverse one from another. The first was like a lion, and had eagle's wings; and I beheld till the wings thereof were plucked, and it was lifted up from the earth, and was made to stand upon the feet as a man, and a man's heart was given to it." In the first passage, Nebuchadnezzar is taken as the representative of the Babylonian empire, both because the prophet's address was directed to him, and because during his reign the Chaldean monarchy attained its highest glory. In v. 39, ch. 2, it is added, "After thee," i. e. after the Babylonian empire," shall arise another kingdom." In Isaiah's sublime apostrophe to the king of Babylon, 14: 4, he says, “How hath the oppressor ceased! the golden city ceased!" Jeremiah, 51:7, calls Babylon a golden cup in the Lord's hand, that made all the earth drunken. The splendor of Nebuchadnezzar's conquests, and the gorgeousness of his In the secapital, are well known. cond passage, the Babylonian kingdom is compared to a lion, the common image of strength. To this is joined the celerity and lofty flight of