the east, and by the bishops of Rome in the weft; as we shall fee in the feveral particulars hereafter fpecified by the prophet. This power too was to continue in the church, and profpertill the indignation be accomplished; for that that is determined, fhall be done. This muft denote. fome particular period; or otherwise it is no more than faying, that God's indignation fhallnot be accomplished till it be accomplished. This is the fame as what before was called (VIII. 19.) the last end of the indignation, and (IX. 27.) the confummation: and it meaneth the laft end and confummation of God's indignation against his people the Jews. This feemeth to be expreffed plainer in the following chapter, (ver. 7.) And when he shall have accomplished to Scatter the power of the holy people, all these things fhall be finished. So long this antichriftian power fhould continue. We fee it ftill fubfifting in the church of Rome: and it was an ancient tradition among the Jewish doctors, that the deftruction of Rome and the reftoration of the Jews fhould fall out about the fame period. It is a faying of the famous rabbi David Kimchi in his comment upon Obadiah, (5) Cum devaftabitur Roma, erit Ifraeli redemptio. See Mede's Works. B. 5. Cap. 7. Placita doctorum Hebræorum de Babylonis feu Romæ exci dio. p. 9oz. (6) 1 Macc. I. 41-64. 2 Macc. VI. 1, &c. Jofeph. Antiq. Lib. 12. Cap. 5. Sect. 4. P. 533. Obadiah, (5) when Rome fhall be laid waste, there fhall be redemption for Ifrael. The curious reader may see more authorities cited by Mr. Mede in a small Latin tractate upon this fubject. ༈ In this prophecy the antichriftian power is described as exerted principally in the eastern empire, it was before defcribed as exerted in the western empire, under the figure of the little born of the fourth beaft. Neither shall be regard the God of his fathers, nor the defire of women, nor regard any God; for he shall magnify himself above all. (ver. 37.) That he should not regard the God of his fathers, could not be truly affirmed of Antiochus, Antiochus, (6) who compelled all, and efpecially the Jews and Samaritans, to conform their worship to the religion of the Greeks: and what were the idols that he fet up among them, but the Grecian deities, as Jupiter Olympius in the temple of Jerufalem, and Jupiter Xenius, or the defender of ftrangers, in the temple of the Samaritans? This therefore, as Jerome rightly obferves, agrees better with Antichrift than with Antiochus. By not regarding the God of his fathers, Mr. Mede (7) understands the * Roman Edit. Hudfon. Hoc ma- ritas ad venerationem fuorum P.533gis Antichrifto quam Antiocho deorum compuliffe. Hieron. convenit. Legimus enim Antiochum idolorumGræciæ habuiffe cultum, et Judæos atque Sama ibid. (7) Mede's Works, B. 3. P. (8)-lux 668. Roman ftate's cashiering and cafting off the way gods which were ; pagan deities and heathen worshipped in their empire. of the Roman ftate was hinted before, (ver. 34.) and other events have been pointed out fince fo that it would be breaking in upon the feries and order of the prophecy, to refume that fubject again. The character too here given, doth not seem in any part of it, to be defigned by of commendation. It is not mentioned to the honor, but to the reproach of the power here defcribed, that he fhould forfake the religion of his anceflors, and in a manner fet up a new religion. It was not the prophet's intention to praise him for renouncing the idolatry of his heathen fathers, but to blame him for apoftatizing in some measure from the religion of his chriftian fathers; as he did actually both in the Greek and Latin church, by worshipping Mabuzzim instead of the true God bleffed for ever. Another property of the power here described is, that he should not regard the defire of women: And neither could this with any truth be declared ་ར (8) -luxuriofiffimus fuiffe dicitur, et in tantum dedecus per ftupra et corruptelas veniffe regiæ dignitatis; ut mimis quoque et fcortis publice jungeretur, et libidinem fuam populo præfente compleret, Hieron. ibid. Vide etiam Theodoret. in locum. p. 689. 2 Macc. IV. 30. (9) de Antichrifto facilior interpretatio eft; quod idea fimulet clared of Antiochus, who befides having a wife, (8) was lewd and vicious to fuch a degree, that he had no regard to common decency, but would prostitute his royal dignity, and gratify and indulge his lufts publicly in the presence of the people. He had a favorite concubine, whom he called after his own name Antiochis. To her he affigned two cities in Cilicia, Tarfus and Mallus for her maintenance; and the inhabitants, rather than they would fubmit to fuch an indignity, rebelled against him. As Jerome fays, (9) the interpretation is eafier of Antichrift, that he fhould therefore counterfeit chaftity, that he might deceive many. In the Vulgar Latin it is indeed (1) And he shall regard the defire of women: but this reading is plainly contrary to the original, and to most other verfions; unless with Grotius we undeftand the copulative and, when it follows a negative, as becoming a negative too, and fignifying neither. Grotius explains it of Antiochus, (2) that he should not spare even women: but the words in the original will not by any fair conftruction admit fimulet caftitatem, ut plurimos (2) Apud Hebræos negativam fequens negat, et valet of nec, ut fenfus fit, neque defiderium of this interpretation. The word in the original for women (3) fignifieth properly wives, as defire doth conjugal affection. The meaning therefore of not regarding the defire of women is neglecting and difcouraging marriage; as both the Greeks and Latins did to the great detriment of human fociety, and to the great difcredit of the christian religion. The Julian and Papian laws which were enacted in the most florishing times of the Romans for the favor and encouragement of those who were married, and had children, (4) Conftantine himself repealed, and allowed equal or greater privileges and immunities to thofe who were unmarried and had no children. Nay he (5) held in the higeft veneration thofe men, who had devoted themseives to the divine philofophy, that is to a monaftic life; and almoft adored the most holy company of perpetual virgins, being convinced (3) See Mede's Works. B. 3. p. 668. And it might have been tranflated in this place defire of wives, as well as defire of women; for there is no otherword ufed in the original for wives above once or twice in the whole fcripture, but this which is here turned women. With the like ufe of the word defire, the spouse in the Canticles VII. 10. expreffeth her well beloved to be her husband; I am my be that loved's and his defire is towards me; that is, he is my husband; for fo twice before the expreffed herfelf, II. 16. My beloved is mine, and I am his; and VI. 3. I am my beloved's, and may beloved is mine. So Ezek. XXIV. 16. the Lord threatning to take away Ezekiel's wife, faith, Behold, I take away from thee the defire of thine eyes Pay DOD, and afterwards ver. 18. it followeth, And at even my wife |