which Appian says that doubting his ability to make himself master of Egypt by force, because of the protection of the Romans, he wished to attempt it by cunning).  “He shall wish to corrupt her, but she shall not stand on his side, neither be for him.  Then he shall turn his face to other designs, and shall think to make himself master of some isles,” (that is to say, seaports), “and shall take many,” (as Appian says).

“But a prince shall oppose his conquests,” (Scipio Africanus, who stopped the progress of Antiochus the Great, because he offended the Romans in the person of their allies), “and shall cause the reproach offered by him to cease.  He shall then return into his kingdom and there perish, and be no more.” (He was slain by his soldiers.)

“And he who shall stand up in his estate,” (Seleucus Philopator or Soter, the son of Antiochus the Great), “shall be a tyrant, a raiser of taxes in the glory of the kingdom,” (which means the people), “but within a few days he shall be destroyed, neither in anger nor in battle.  And in his place shall stand up a vile person, unworthy of the honour of the kingdom, but he shall come in cleverly by flatteries.  All armies shall bend before him; he shall conquer them, and even the prince with whom he has made a covenant.  For having renewed the league with him, he shall work deceitfully, and enter with a small people into his province, peaceably and without fear.  He shall take the fattest places, and shall do that which his fathers have not done, and ravage on all sides.  He shall forecast great devices during his time.”

722

Prophecies.—­The seventy weeks of Daniel are ambiguous as regards the term of commencement, because of the terms of the prophecy; and as regards the term of conclusion, because of the differences among chronologists.  But all this difference extends only to two hundred years.

723

Predictions.—­That in the fourth monarchy, before the destruction of the second temple, before the dominion of the Jews was taken away, in the seventieth week of Daniel, during the continuance of the second temple, the heathen should be instructed, and brought to the knowledge of the God worshipped by the Jews; that those who loved Him should be delivered from their enemies, and filled with His fear and love.

And it happened that in the fourth monarchy, before the destruction of the second temple, etc., the heathen in great number worshipped God, and led an angelic life.  Maidens dedicated their virginity and their life to God.  Men renounced their pleasures.  What Plato could only make acceptable to a few men, specially chosen and instructed, a secret influence imparted, by the power of a few words, to a hundred million ignorant men.

The rich left their wealth.  Children left the dainty homes of their parents to go into the rough desert. (See Philo the Jew.) All this was foretold a great while ago.  For two thousand years no heathen had worshipped the God of the Jews; and at the time foretold, a great number of the heathen worshipped this only God.  The temples were destroyed.  The very kings made submission to the cross.  All this was due to the Spirit of God, which was spread abroad upon the earth.