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it will bring the time that Daniel will stand in his lot. Did he do so A. D. 1177 ?
The prophet, however, most evidently, speaks of two persecuting powers or influences, which were to tread under foot the sanctuary and the host. Those powers were the daily and transgression that maketh desolate. Paganism began that oppression, and popery has continued it. Paganism began the work under the Chaldeans, continued under the Medo-Persians, Grecians and the Romans, until popery took it up.
Once more. When Gabriel was sent to make Daniel understand the vision, he said, “Understand, O son of man, for at the time of the end shall be the vision.” Dan. viii. 17. *. According to this instruction, the time of the end is the days of Antiochus, if Mr. Dowling is correct; for then the vision was accomplished. But in the eleventh chapter of Daniel, after predicting, verse 31, the taking away of the daily and placing the abomination that maketh desolate, papal persecution, the reign of atheism, &c., he says, verse 40, " And at the time of the end shall the king of the south push at him, (the atheistical government,) and the king of the north come against him like a whirlwind,” &c.
“The king of the south” is Egypt; "the king of the north," Syria. This, we contend, was fulfilled in the collision between France, the atheistical government, and Egypt, the king of the south, in A. D. 1798, when Bonaparte invaded Egypt; and the king of the north (Syria) came against him (France) like a whirlwind, (with irresistible power, in 1799, when Bonaparte was defeated before St. Jean d'Acre.)
If Mr. Dowling should maintain, as some do, that the power predicted in the latter part of the eleventh chapter is Antiochus, then it will devolve on him to show who the king of the north is, who was to come against him like a whirlwind; for Antiochus in his day was the king of the north. If he takes the ground of others, that it is Mahommedism, or still others, that it is popery, then he gives up the point of the 2,300 days being fulfilled in Antiochus, because these two last named powers belong to modern times, and are connected with the time of the end, when the 2,300 days' vision is to be accomplished. The time of the end is from 1798, the fall of Popery, to the end itself, when the man of sin shall be destroyed, and the saints glorified. CHAPTER IV.
ANTIOCHUS EPIPHANES FULFILLED THE 2,300 DAYS, NOT MADE OUT BY MR. D. – MR. D.'s EXAMINATION OF MILLER'S DATE SHOWN TO BE FALLACIOUS, AND MR. M.'s DATE FOR THE 2,300 DAYS TO BE CORRECT-THE PRAYER OF DANIEL THE CONNECTING LINK BETWEEN THE SEVENTY WEEKS AND 2,300 DAYS.
We have already remarked that, although more than 2,000 years have passed since the alleged fulfilment of the 2,300 days' vision, yet, up to this time, no one of those who take this ground has been able to show that it was fulfilled. Mr. D., in his sixth SECTION, takes up this point under the following language :
SECTION 6.—THIS TIME FULFILLED IN THE DURA
TION OF THE PERSECUTION OF ANTIOCHUS EPIPHANES AT JERUSALEM.
Now let us inquire whether the time during which the daily sacrifices were taken away did actually agree with this prediction, thus understood.
Dr. Prideaux informs us that, in the year B. C. 168, when Antiochus had issued a decree commanding all his subjects to conform to his own religion," he sent into Judea and Samaria one Athenæus, an old man, who, being well versed in
all the rites of the Grecian idolatry, was thought a very proper person to initiate those people into the observance of them. On his coming to Jerusalem, and there executing his commission, all sacrifices to the God of Israel were made to cease ; all the observances of the Jewish religion were suppressed; and the temple itself was polluted, and made unfit for God's worship. The Syrian soldiers, under this overseer, were the chief missionaries, and by them this conversion of the Jews to the king's religion was effected. Having thus expelled the Jewish worship out of the temple, they introduced thither the heathen in its stead, and consecrated the temple to the worship of the chief of their false gods, Jupiter Olympus, erected his image upon one part of the altar of holocaust, and upon another part, just in front of the image, built andther lesser altar, whereon they sacrificed to him."
This image was erected on the 15th day of the month Casleu, (answering partly to November and partly to December,) and on the 25th of the same month they there began their sacrifices to Jupiter. [See Maccabees i. 54, 59.]
Exactly three years from this time, when Judas Maccabæus had conquered and expelled the soldiers of Antiochus, the pious Jews, having purirified the temple, and made a new altar of incense, solemnly dedicated the temple anew to the worship of Jehovah, on the 25th of the month Casleu, [see 1 Mac. iv. 52,] the very same day on which, three years before, the sacrifices to Jupiter had commenced.
The half of 2,300 days, as we have seen, is: three years and fifty-five days. We are not in :
formed by any historian exactly how many dayg elapsed between the time when Athenæus stopped the daily sacrifices and the 25th of the month! Casleu, when Jupiter was worshipped in the tem ple. Had we been thus informed, I have no doubt that we should find that time to be exactly fiftyfive days; and thus that “the daily sacrifice was taken away” for 2,300 evening and morning offer. ings, and the worship of Jehovah in his temple abolished for 1,150 days, or three years and fiftyfive days."
The nearest he can come to the point is, that the time was fulfilled within fifty-five, or, as the least excess of predicted over fulfilled time, forty-five days. Again he says, in a note, p. 75–
Those who make it 2,300 entire days, reckon not from the time “the daily sacrifice was taken away,” but from the beginning of the troubles, the first defection of Menelaus, the high priest, which was rather over six years before the cleansing of the sanctuary by Judas Maccabæus.
In this way of reckoning time and apply. ing it, there is an excess of about a hundred days in prophecy more than in history. But, says Mr. D., after stating what time the historian has given 'ús, and that “we are not informed by any historian exactly how many days elapsed between the time when Athenæus stopped the daily sacrifices" and the '