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The
Prophecy of Matthew 24
Our Saviour's Prophecies
Relating to the Destruction of Jerusalem
Dissertation XVIII - Part
One
THE Jewish church consisting only of a single nation,
and living under a theocracy or the immediate government of God,
experienced continual interpositions of a particular extraordinary
providence in its
favour and protection, and was from time to time
instructed by prophets raised up and sent one after another as occasions
required. But the Christian church being designed to comprehend the
whole world, was like the world at first erected by miracle, but like
the world too is since governed by a general ordinary providence, by
established laws, and the mediation of second causes. This difference in
the nature and constitution of the two churches, is the reason why
prophecies, and miracles, and other supernatural powers, which were
continued so long and repeated so frequently in the Jewish church, were
in the Christian church confined to the first ages, and limited chiefly
to the persons of our blessed Saviour, and his disciples, and their
companions. There were "prophets," Acts xi. 27, who "came from Jerusalem
unto Antioch. One of them, named Agabus," ver. 28, foretold the
'great dearth, which came to
pass in the days of Claudius Caesar.' The same prophet foretold
likewise, Acts xxi. 10, 11, the bonds and imprisonment of St. Paul.
Philip the evangelist had also, ver. 9, 'four daughters, virgins, which
did prophesy.' Prophetic as well as other spiritual gifts abounded in
the primitive church; their sons and their daughters did prophesy,' Acts
ii. 17, 'their young men saw visions,
and their old men dreamed dreams.' But the only prophecies, which the
Spirit of God hath thought fit to record and preserve, are some
delivered by our blessed Saviour himself, and by his apostles,
particularly St. Paul and St. John.
Our blessed Saviour, as he was the great subject of
prophecy, so was an illustrious prophet himself; as he excelled in all
other spiritual gifts and graces, so was eminent in this also, and gave
ample proofs of his divine commission by his prophecies as well as by
his miracles. What he said upon one occasion, is equally applicable to
all his predictions, that their accomplishment is a sufficient
attestation of his being the Messiah; John xiii. 19,-- ' Now I tell you
before it come, that when it is come to pass, ye may believe that I am
he.' He foretold not only his own passion, death, and resurrection, but
also the manner and circumstances of them, that he should be betrayed by
one of the twelve, even by Judas Iscariot the son of Simon; that all the
rest should be offended because of him that very night, and,
notwithstanding their protestations to the contrary, should forsake him
and fly: that Peter particularly, who was more zealous and eager than
the rest, before the cock crew twice, should deny him thrice; that he
should be betrayed to the chief priests, and be delivered to the
Gentiles to mock, and to scourge, to spit upon, and to kill him; that he
should be crucified, and the third day should rise again, and appear to
his disciples in Galilee. He foretold that his apostles should be
enabled of plain fishers to become fishers of men; that they should be
endued with power from on high to speak with new tongues and to work
miracles ; that they should go forth into all nations, and publish the
glad tidings of the gospel unto the uttermost parts of the earth. He
foretold the persecutions and sufferings which his disciples should
undergo and particularly by what manner of death Peter in his old age
should glorify God, and that John should survive till after the
destruction of Jerusalem. He foretold the rejection of the Jews, and the
calling of the Gentiles; that the kingdom of heaven should be taken away
from the former, and be given to the latter, who should bring forth the
fruits thereof; that the number of his disciples from small beginnings
should increase wonderfully, as a little seed groweth into a tree, and a
little leaven leaveneth the whole lump; that his church should be so
founded upon a rock, that it should stand for ever, and all the powers
of hell should not prevail against it. These things were most of them
contrary to all human appearances and impossible to be foreseen by human
prudence, or effected by human power; and he must be thoroughly
acquainted with the hearts of men, and with the direction and
disposition of future events, who could foretel them with such
certainty and exactness and
some of them are actually accomplishing in the world at this present
time.
But none of our Saviour's prophecies are
more remarkable than those relating to the destruction of Jerusalem, as
none are more proper and pertinent to the design of these discourses:
and we will consider them as they lie in the twenty-fourth chapter of
St. Matthew, taking in also what is superadded by the other evangelists
upon parallel occasions. These prophecies were delivered by our Saviour
about forty years, and were committed to writing by St Matthew about
thirty years, before they were to take effect. St Matthew's is
universally allowed to be the first of the four Gospels;
[1] the first in time, as it is
always
was the first in order was
written, as most writers affirm, in the eighth year after the ascension
of our Saviour.
[2] It must have been written before the dispersion of
the apostles, because St. Bartholemew
[3] is said to have taken it
along with him into India, and to have left it there, where it was found
several years afterwards by Pantaenus. If the general tradition of
antiquity be true, that it was written originally in Hebrew, it
certainly was written before the destruction of Jerusalem, for there was
no occasion for writing in that language after the destruction of
Jerusalem and the dispersion of the Jews into all nations. It is
asserted upon good authority,
[4] that the Gospels of Mark and Luke were approved and
confirmed, the one by St. Peter the other by St. Paul. So Papias, Bishop
of Hierapolis, and Clemens Alexandrinus say expressly that the Gospel of
St. Mark was written at the desire of the new converts, and ratified by
St. Peter. So the learned Origen affirms, that the second Gospel is that
of Mark, who wrote as Peter dictated to him; and the third Gospel is
that of Luke, which is commended by Paul. So Tertullian saith, that
Mark's Gospel is affirmed to be Peter's whose interpreter Mark was; and
Luke's Gospel they are wont to ascribe to Paul. So Jerome saith, that
the Gospel according to Mark, who was the disciple and the interpreter
of Peter, is said to be Peter's. These authorities are more than
sufficient to weigh down the single testimony of Irenaeus to the
contrary; but besides these, Gregory Nazienzen, Athanasius, and other
fathers might be alleged to prove, that the Gospels
or
Mark and Luke received the approbation, the
one of St. Peter, the other of St. Paul: and it is very well known, that
both these apostles suffered martyrdom under Nero. The Gospel of St.
Mark must have been written at latest in the reign of Nero, for he died
in that reign, "in the eighth year of Nero,"
[5] according to Jerome. The
Gospel of St. Luke was written before the Acts of the Apostles, as
appears from the preface to the latter; and the Acts of the Apostles
concluding with St. Paul's
dwelling at Rome two years,
it
is probable that this book was written soon after that time, and before
the death of St. Paul. It may be concluded then as certain, that three
of the four Gospels were written and published before the destruction of
Jerusalem; Dr. Lardner himself, who fixed the time of writing the three
first Gospels later than most other authors, yet maintains that they
were all published some years before the destruction of Jerusalem;
[6] and in all probability the
writers themselves were dead before that period; St. Matthew and St.
Mark were certainly so: and consequently it cannot with any colour of
reason be pretended that the predictions were written after the events.
St. John is the only evangelist, who lived and wrote after the
destruction of
Jerusalem ;
and he purposely omits
these prophecies, to prevent this very cavil, as we may suppose with
reason. Neither can it be pretended, that these predictions were
interpolations made afterwards,
[7] because they are inserted
in several places, and woven into the very substance of the Gospels ;
and because they are cited and alluded to by ancient writers as well as
other parts; and because they were not to be accomplished all at once,
but required several ages to their perfect completion and we see them,
in some instances fulfilling to this very day.
In the conclusion of the twenty-third chapter of St.
Matthew, our Saviour had, with the most merciful severity, with the most
compassionate justice, pronounced the sentence of desolation upon
Jerusalem; ver. 37, 38, -- ' 0 Jerusalem, Jerusalem, thou that killest
the prophets, and stonest them which are sent unto thee, how often would
I have gathered thy children together, even as a hen gathereth her
chickens under her wings, and ye would not! Behold, your house is left
unto you desolate.' In like manner, upon another occasion, when he was
approaching to Jerusalem, Luke xix. 41, 42,-- 'he beheld the city, and
wept over it, saying, if thou hadst known, even thou at least in this
thy day, the things which belong unto thy peace! but now they are bid
from thine eyes.' So deeply was our Saviour affected, and so tenderly
did he lament over the calamities, which were coming upon his nation !
Such a generous and amiable pattern of a patriot spirit hath he left to
his disciples: and so contrary to truth is the insinuation of a noble
writer,
[8] that there is nothing in the Gospels to recommend
and encourage the love of one's country.
When our Saviour uttered that pathetic lamentation,
recorded in the twenty-third chapter of St. Matthew, he was in the
temple, speaking to a mixed audience of his disciples and 'the
multitude:' and as he was departing out of the temple, ver. 1st, of the
twenty-fourth chapter,-- his disciples came to him for to show him the
buildings of the temple,' intimating, what a pitiable calamity they
thought it, that so magnificent a structure should be destroyed. In the
other gospels they are represented as saying, Mark xiii. 'Master, see
what manner of stones, and what buildings are here;' and as speaking of
the temple, Luke xxi. 5, -' how it was adorned with goodly stones, and
gifts.' The gifts of ages were reposited there, the presents of kings
and
emperors, as well as the offerings of the Jews :
[9] and as the whole temple was
built with the greatest cost and magnificence, so nothing was more
stupendous than the uncommon measure of the stones. The disciples appear
to have admired them particularly, and to have thought them very
extraordinary; and indeed they were of a size almost incredible. "Those
employed in the foundations, where, in magnitude, forty cubits," that
is, above sixty feet, a cubit being somewhat more than a foot and a
half: "and the superstructure was worthy of such foundations."
[10] There were some stones of the whitest marble,
forty-five cubits broad, five cubits high, and six cubits broad, as a
priest of the temple hath described them.
Such a structure as this is, one would have expected,
might have endured for many generations, and was indeed worthy of the
highest admiration: but, notwithstanding, our Saviour assures his
disciples, ver. 2,-- ' There shall not be left here one stone upon
another, that shall not be thrown down.' Our Saviour in his prophecies
frequently alludes to phrases and expressions used by the ancient
prophets; and as the prophet Haggai, ii. 1.5, expresseth the building of
the temple by 'a stone being laid upon a stone,' so Christ expresseth
the destruction of it by 'one stone not being left upon another.' In the
same manner he speaketh of, and to, the city, Luke xix. 44.-- 'They
shall lay thee even with the ground, and shall not leave in thee one
stone upon another.' It is a proverbial and figurative manner of
expression, to denote an utter destruction : and the prophecy would have
been amply fulfilled, if the city and temple had been utterly ruined,
though every single stone had not been overturned. But it happened in
this case, that the words were almost literally fulfilled, and scarce
'one stone was left upon another.' For when the Romans had taken
Jerusalem, "Titus ordered the soldiers to dig up the foundation, both of
all the city and the temple."
[11] The temple was a building
of such strength and grandeur, of such splendour and beauty, that it was
likely to be perserved, as it was worthy to be preserved, for a monument
of the victory and glory of the Roman empire. Titus was accordingly very
desirous of preserving it, and protested to the Jews who had fortified
themselves within it, "that he would perserve it, even against their
will."
[12] He had expressed the like desire of preserving the
city too, and sent Josephus and other Jews again and again to their
countrymen, to persuade them to a surrender.[13] But an over-ruling
Providence directed things otherwise. The Jews themselves first set fire
to the porticos of the temple, and then the Romans.[14] "One of the soldiers,
neither waiting for any command, nor trembling for such an attempt, but
urged by a certain divine impulse,
[15] threw a burning brand in at
the golden window, and thereby set fire to the buildings of the temple
itself." Titus ran immediately to the
temple, and commanded his
soldiers to extinguish the flame.
[16] But neither exhortations
nor threatenings could restrain their violence. They either could not
hear, or would not hear ; and those behind encouraged those before to
set fire to the temple. He was still for preserving the holy place. He
commanded his soldiers even to be beaten for disobeying him: but their
anger, and their hatred of the Jews, and a certain warlike vehement fury
overcame their reverence for their general and their dread of his
commands. A soldier in the dark set fire to the doors : and thus, as
Josephus says, "the temple was burnt against the will of Caesar."
[17] Afterwards as we read in the Jewish Talmud and in
Maimonides,
[18] Turnus Rufus, or rather "Terentius Rufus, who was
left to command the army at Jerusalem,"
[19] did with a ploughshare tear
up the foundation of the temple; and thereby signally fulfilled those
words of Micah, iii. 12, 12, -- ' Therefore shall Zion for your sake be
ploughed as a field.' Eusebius too affirms, "that it was ploughed up by
the Romans, and he saw it lying in ruins."
[20] The city also shared the
same fate, and was burnt and destroyed as well as the temple.[21]
"The Romans burnt the extremest parts of the
city, and demolished the walls."
[22] Three towers only, and some
parts of the wall were left standing,
[23] for the better encamping of
the soldiers, and to show to posterity what a city, and how fortified,
the valour of the Romans had taken. And the rest of the city was so
demolished and levelled with the ground, that they who came to see it,
could not believe that it was ever inhabited. After the city was thus
taken and destroyed, great riches were found among the ruins; and the
Romans dug it up in search of the treasures, which had been concealed
and buried in the earth.
[24] So literally were our Saviour's words
accomplished in the ruin both of the city and of the temple: and well
might Eleazar say, that " God had delivered his most holy city to be
burnt, and to be subverted by their enemies:"
[25] and " wish that they all
had died, before they saw that holy city demolished by the bands of
their enemies, and the sacred temple so wickedly dug up from the
foundations."
[26]
In this plain manner our Saviour, now
drawing near to his fatal hour, foretold the absolute ruin and
destruction of the city and temple. The disciples were curious to know
more of these events, when they should be, and how they should be; but
yet thought it not proper to ask him at present, the multitude probably
still flocking about him : and therefore they take an opportunity of
coming unto him 'privately, as he was sitting upon the mount of Olives,'
from whence was a good prospect of the city and temple, and there prefer
their request to him, ver. 3, -- 'Tell us when shall these things be,
and what shall be the sign of thy coming, and of the end of the world ?'
These are only different expressions, to denote the same period with the
destruction of Jerusalem ; for when they conceived would be the
destruction of Jerusalem, then they conceived would be the coming of
Christ; and when they conceived would be the coming of Christ, then they
conceived would be "the end of the world,' or rather (as it should be
rendered) ' the conclusion of the age.'
[27] 'The end of the world,' or
' the conclusion of the age,' is the same period with the destruction of
Jerusalem; for there being two ages (as they were called) among the
Jews, the one under the law, the other under the Messiah; when the city
and temple were destroyed, and the Jewish polity in church and state was
dissolved, the former age must of course be concluded, and the age under
the Messiah be commenced. It is true, the phrase
ounteleia ts aiwnos
most usually signifies 'the
end of the world,' properly so called; as in the parable of the tares,
Matt. xiii. 39, -- ' the harvest is
ounteleia tj aiwnoj the end of the world ; ' ver. 40, -- ' As
therefore the tares are gathered and burnt in the fire, so shall it be en th sonteleia tj aiwnoj in the end of this world.'
And again, ver. 49, -- ' So shall it be
en th ounteleia aiwnoj at the end of the world,
the angels shall come forth, and sever the wicked from among the just.'
In like manner our Saviour says to his disciples, Matt. xxviii. 20, -- '
Lo, I am with you alway,
ewj Tin ounteleiaj aiwnoj
even unto the end of the world.' But here
the phrase appears to be used much in the same manner as in the Epistle
to the Hebrews, ix. 26,-- ' But now once in the end of the world hath he
appeared to put away sin by the sacrifice of himself; in the end of the
world,'
epi ounteleia A wn
aiwnwn, in the conclusion of the Jewish age or ages: and
these, I think, are all the places where the phrase occurs in scripture.
'The coming of Christ' is also the same period with the destruction of
Jerusalem, as may appear from several places in the Gospels-, and
particularly from these two passages There are some standing here,'
saith our blessed Lord, 'who shall not taste of death, till they see the
Son of Man coming in his kingdom,' --Matt. xvi. 28, that is, evidently,
there are some standing here, who shall live, not till the end of the
world, to the coming of Christ to judge mankind, but till the
destruction of Jerusalem, to the coming of Christ in judgment upon the
Jews. In another place, John xxi. 22, speaking to Peter concerning John,
he saith, If I will that he tarry till I come, what is that to thee ?'
what is it to thee, if I will that he live till the destruction of
Jerusalem ? as in truth he did, and longer. 'The coming of Christ,' and
'the conclusion of the age,' being, therefore, only different
expressions to denote the same period with the destruction of Jerusalem,
the purport of the question plainly is, when shall the destruction of
Jerusalem be, and what shall be the signs of it?' In the parallel place
of St. Mark xiii. 4, the question is put thus: 'When shall these things
be, and what shall be the sign when all these things shall be fulfilled
?' In the parallel place of St. Luke, xxi. 7, the question is put thus.:
'When shall these things be, and what sign will. there be when these
things shall come to pass ?' So that the disciples ask two things,
first, the 'time' of the destruction of Jerusalem, 'when shall these
things be;' and secondly, the 'signs' of it, 'and what shall be the sign
when all these things shall be fulfilled,' as it is in St. Mark; 'and
what will be the sign when these things shall come to pass,' as it is in
St. Luke; 'and what shall be the sign of thy coming, and of the
conclusion of the age,' as it is in St. Matthew. The latter part of the
question our Saviour answereth first, and treateth of the 'signs' of his
coming and the destruction of Jerusalem, from the 4th to the 31st verse
inclusive; and then passeth on to the other part of the question
concerning the 'time' of his coming: and these two heads of our
Saviour's answer shall likewise, in the same method and order, be made
the subject of this, and some subsequent discourses.
Our blessed Saviour treateth of the signs of his
coming and the destruction of Jerusalem from the 4th to the 31st verse
inclusive by 'signs' meaning the circumstances and accidents, which
should forerun, usher in, and attend this great event : and I am
persuaded the whole compass of history cannot furnish us with a prophecy
more exactly fulfilled in all points than this hath been.
False Christs our Saviour mentions as the
first sign of his coming, ver. 4 and 5
,--
'Take heed that no man deceive you, for many shall
come in my name, saying, I am Christ; and shall deceive many.' With this
he begins in all the evangelists, and in all useth almost the very same
words; only in St. Luke, xxi. 8, he addeth 'the time draweth near;' and
indeed within a little time this part of the prophecy began to be
fulfilled. For very soon after our Saviour's decease appeared Simon
Magus, Acts viii. 9, 10,-- ' and bewitched the people of Samaria, giving
out that himself was some great one: to whom they all gave heed, from
the least to the greatest, saying This man is the great power of God! He
boasted himself likewise among the Jews, as the Son of God.
[28] Of the same stamp and
character was also Dositheus the Samaritan, who pretended that he was
the Christ foretold by Moses.
[29] In the reign of Claudius, about twelve
years after the death of our Saviour, when Cuspius Fadus was procurator
of Judea, a certain impostor, named Theudas, persuaded a great multitude
with their beat effects to follow him to the river Jordan; for he said
that he was a prophet, and promised to divide the river for their
passage, and "saying these things he deceived many,"
[30] saith Josephus. But Fadus
sent a troop of horse against them, who falling unexpectedly upon them,
killed many, and made many prisoners; and having taken Theudas himself
alive, they cut off his head, and brought it to Jerusalem. A few years
afterwards, in the reign of Nero, and under the procuratorship of Felix,
these impostors arose so frequent, that "many of them were apprehended
and killed every day."
[31] They seduced great numbers
of the people still expecting the Messiah; and well therefore might our
Saviour caution his disciples against them.
The next signs be giveth of his coming are several
terrible calamities, as, wars and rumours of wars, famines, and
pestilences, and earthquakes in divers places, ver. 6 and 7,-- '
And ye shall hear of wars
and rumours of wars; see that ye be not troubled: for all these things
must come to pass, but the end is not yet. For nation shall rise against
nation, arid kingdom against kingdom: and there shall be famines, and
pestilences, and earthquakes, in divers places.' Accordingly there were
wars and rumours of wars,' as appears in the historians of those times,
and above all in Josephus. To relate the particulars would indeed be to
transcribe great part of his history of the Jewish wars. There were more
especially 'rumours of wars,' when Caligula the Roman emperor ordered
his statue to be set up in "the temple of Jerusalem,
[32] which the Jews refused to
suffer, and persisted in their refusal : and having therefore reason to
apprehend a war from the Romans, were in such a consternation that they
omitted even the tilling of their lands: but this storm was soon blown
over, and their fears were dissipated by the timely death of that
emperor.
It is said, moreover, that 'nation shall
rise against nation, and kingdom against kingdom., Here, as Grotius well
observes, "Christ declares, that greater disturbances than those which
happened under Caligula, should fall out in the latter times of
Claudius, and in the reign of Nero. That of 'nation against nation'
portended the divinations, insurrections, and mutual slaughter of the
Jews and those of other nations, who dwelt in the same cities together;
as particularly at Caesarea,"
[33] where the Jews and Syrians
contended about the right of the city, which contention at length
proceeded so far, that above twenty thousand Jews were slain, and the
city was cleared of the 'Jewish inhabitants.[34] At this blow the whole
nation of the Jews were exasperated; and dividing themselves into
parties, they burnt and plundered the neighbouring cities and villages
of the Syrians, and made an immense slaughter of the people.
[35] The Syrians in revenge
destroyed not a less number of the Jews,
It
and every city," as Josephus expresseth it, was divided into armies."
[36] At Scythopolis the inhabitants compelled the Jews
who resided among them to fight against their own countrymen, and after
the victory basely setting upon them by night, murdered above thirteen
thousand of them, and spoiled their goods.
[37] At Ascalon they killed
two-thousand and five hundred, at Ptolemais two thousand, and made not a
few prisoners.
[38] The Tyrians put many to death, and imprisoned more.
The people of Gadara did likewise, and all the other cities of Syria, in
proportion as they hated or feared the Jews. At Alexandria the old
enmity was revived between the Jews and Heathens, and many fell on both
sides, but of the Jews to the number of fifty thousand.
[39] The people of Damascus too
conspired against the Jews of the same city, and assaulting, them
unarmed, killed ten thousand of them.
[40] That of 'kingdom against
kingdom' portended the open wars of different tetrarchies and provinces
against one another; as that of the Jews who dwelt in Peraea against the
people of Philadelphia concerning their bounds, while Cuspius Fadus was
procurator:
[41] and that of the Jews and Galilaeans against the
Samaritans, for the murder of some Galilaeans going up to the Feast at
Jerusalem while Cumanus was procurator:
[42] and that of the whole
nation of the Jews against the Romans and Agrippa and other allies of
the Roman empire,
[43] which began while Gessius Mortis was procurator. But
as Josephus saith, "there was not only sedition and civil war throughout
Judea, but likewise in Italy,"
[44] Otho and Vitellius
contending for the empire.
It is further added, 'and there shall be
famines, and pestilences, and earthquakes in divers places.' There were
famines, as particularly that prophesied of by Agabus, and mentioned in
the Acts of the Apostles, xi. 28, and by Suetonius and other profane
historians
[45] referred to by Eusebius, 'which came to pass in the
days of Claudius Caesar,' and was so severe at Jerusalem, that, as
Josephus saith, "many perished for want of victuals."-- And
'pestilences,' for these are the usual attendants upon famines. Scarcity
and badness of provisions almost always end in some epidemical
distemper.
[46] We see many died by reason of the famine in the
reign of Claudius : and Josephus farther informs us, that when Niger was
killed by the Jewish zealots, he imprecated besides other calamities
famine and pestilence upon them, (Limonie kai loimon the very words used by the evangelist) "all
which, (saith he,) God ratified and brought to pass against the
ungodly."
[47] -- 'And earthquakes in diverse places,' as
particularly that in Crete in the reign of Claudius, mentioned by
Philostratus in the life of Apollonius, and those also mentioned by
Philostratus at Smyrna, Miletus, Chios, Samos."
[48] in all which places some
Jews inhabited; and those at Rome mentioned by Tacitus ;
[49] and that at Laodicea, in
the reign of Nero, mentioned by Tacitus,
[50] which city was overthrown,
as were likewise Hierapolis and Colosse; and that in Campania, mentioned
by Seneca;
[51] and that at Rome in the reign of Galba, mentioned by
Suetonius;
[52] and that in Judea, mentioned by Josephus. " For by
night there broke out a most dreadful tempest, and violent strong winds
with the most vehement showers, and continual lightenings, and horrid
thunderings, and prodigious bellowings of the shaken earth: and it was
manifest, (as he saith,) that the constitution of the universe was
confounded for the destruction of men; and any one might easily
conjecture, that these things portended no common calamity."
[53]
To these St, Luke addeth, xxi. 11, that 'there shall
be fearful sights and great signs from heaven.' Josephus, in the preface
to his history of the Jewish war, undertakes to relate " the signs and
prodigies, which preceded the taking of the city;"
[54] and he relates accordingly,
that "a star hung over the city like a sword, and the comet continued
for a whole year
;"
[55]
that "the people being assembled to celebrate the feast of unleavened
bread, at the ninth hour of the night there shone so great a light about
the altar and the temple, that it seemed to be bright day, and this
continued for half an hour;"
[56] that " at the same feast a
cow, led by the priest to sacrifice, brought forth a lamb in the middle
of the temple;"
[57] that " the eastern gate
[58]
of the temple, which was of solid brass and
very heavy, and was scarcely shut in an evening by twenty men, and was
fastened by strong bars and bolts, was seen, at the sixth hour of the
night, opened of its own accord, and could hardly be shut again;" that
"before the setting of the sun there were seen over all the country
chariots and armies fighting in the clouds, and besieging
cities
;"
[59] that " at the feast of Pentecost, as the priests
were going into the inner temple by night as usual to attend their
service, they heard first a motion and noise, and then a voice as of a
multitude saying, Let us depart hence;"
[60] and what be reckons as the
most terrible of all, that one Jesus, an ordinary country fellow, four
years before the war began, when the city was in peace and plenty, came
to the feast of tabernacles, and ran crying up and down the streets day
and night, 'A voice from the east, a voice from the west, a voice from
the four winds, a voice against Jerusalem and the temple, a voice
against the bridegrooms and the brides, a voice against all the people.'
[61] The magistrates endeavoured
by stripes and tortures, to restrain him; but he still cried with a
mournful voice, 'Woe, woe to Jerusalem!,' This he continued to do for
seven years and five months together, and especially at the great
festivals; and he neither grew hoarse nor was tired; but went about the
walls, and cried with a loud voice, 'Woe, woe to the city, and to the
people, and to the temple;' and as he added at last, ' Woe, woe also to
myself,' it happened that a stone from some sling or engine immediately
struck him dead. These were indeed fearful sights and great 'signs from
heaven:' and there is not a more creditable historian than the author
who relates them, and who appeals to the testimony of those who saw and
heard them. But it may add some weight to his relation, that Tacitus,
the Roman historian, also gives us a summary account of the same
occurrences. He saith that "there happened several prodigies, armies
were seen engaging in the heavens, arms were seen glittering, and the
temple shone with the sudden fire of the clouds, the doors of the temple
opened suddenly, and a voice greater than human was heard, that the gods
were departing, and likewise a great motion of their departing."
[62] Dr. Jortin's remark is very pertinent. "If Christ
had not expressly foretold this, many, who gave little heed to portents,
and who know that historians have been too credulous in that point,
would have suspected that Josephus exaggerated, and that Tacitus was
misinformed ; but as the testimonies of Josephus and Tacitus confirm the
predictions of Christ, so the predictions of Christ confirm the wonders
recorded by these historians."
[63] But even allowing all that
incredulity can urge that in the great calamities of war, and famine,
and pestilence, the people always grow superstitious, and are struck
with religious panics;-- that they see nothing then but prodigies and
portents, which in happier seasons are overlooked ;-- that some of these
appear to be formed in imitation of the Greek and Roman historians as
particularly the cow's bringing forth a lamb ;-- that armies fighting in
the clouds, seen in calamitous times in all ages and countries, are
nothing more than meteors, such as the aurora borealis ;-- in short
allowing that some of these prodigies were feigned, and others were
exaggerated, yet the prediction of them is not the less divine on that
account. Whether they were supernatural, or the fictions only of a
disordered imagination, yet they were believed as realities, and had all
the effects of realities, and were equally worthy to be made the objects
of prophecy. 'Fearful sights and great signs from heaven' they certainly
were, as much as if they had been created on purpose to astonish the
earth.
But notwithstanding all these terrible calamities,
our Saviour exhorts his disciples not to be troubled. The Jews may be
under dreadful apprehensions, as they were particularly in the case of
Caligula above mentioned; but '
be not ye troubled, for all these things must come to pass, but the end
is not yet,' but the destruction of Jerusalem is not yet. 'All these are
only the beginning of sorrows,'- ver. 8,
aroch wsinwn.. Great troubles and calamities are often
expressed in scripture-language metaphorically by the pains of
travailing women. All these are only the first pangs and throes, and are
nothing to that hard labour which shall follow.
From the calamities of the nation in general, he
passeth to those of the Christians in particular: and indeed the former
were in great measure the occasion of the latter ; famines, pestilences,
earthquakes, and the like calamities being reckoned judgments for the
sins of the Christians, and the poor Christians being often maltreated
and persecuted on that account, as we learn from some of the earliest
apologists for the Christian religion. Now the calamities which were to
befal the Christians were cruel persecutions, ver. 9, -- 'Then shall
they deliver you up to be afflicted, and shall kill you; and ye shall be
hated of all nations,' not only of the Jews but likewise of the
Gentiles, 'for my name's sake.' St. Mark and St. Luke are rather more
particular. St. Mark saith, xiii. 9, 11 -- 'They shall deliver you up to
councils; and in the synagogues ye shall be beaten, and ye shall be
brought before rulers and kings for my sake, for a testimony against
them. But when they shall lead you, and deliver you up, take no thought
beforehand what ye shall speak, neither do ye premeditate: but
whatsoever shall be given you in that hour, that speak ye; for it is not
ye that speak, but the Holy Ghost.' St. Luke saith, xxi. 12.- 15,-- 'But
before all these they shall lay their hands on you, and persecute you,
delivering you up to the synagogues, and into prisons, being brought
before kings and rulers for my name's sake. And it shall turn to you for
a testimony. Settle it therefore in your hearts, not to meditate before
what ye shall answer. For I will give you a mouth, and wisdom, which all
your adversaries shall not be able to gainsay nor resist ! We need look
no farther than the Acts of the Apostles for the completion of these
particulars. There are instances enough of the sufferings of some
Christians, and of the death of others. Some are 'delivered to
councils,' as Peter and John, iv. 5, &c. Some are 'brought before rulers
and kings,' as Paul before Gallio,
xviii.
12 ; Felix, xxiv; Festus and Agrippa, xxv. Some have
'a mouth and wisdom which all their adversaries were not able to
gainsay, or resist,' as it is said of Stephen, vi. 10, that 'they were
not able to resist the wisdom and the spirit by which he spake,' and
Paul made even Felix to 'tremble,' xxiv. 25, and the gospel still
prevailed against all opposition and persecution whatever. Some are
imprisoned, as Peter and John, iv. 3. Some are beaten, as Paul and
Silas, xvi. 23. Some are to put to death, as Stephen, vii. 59, and James
the brother of John, xii. 2. But if we would look farther, we have a
more melancholy proof of the truth of this prediction in the
persecutions under Nero in which (besides numberless other Christians)
fell those two great champions of our faith, St. Peter and St. Paul.
[64] And it was nominis
praelium,
as Tertullian calleth it;
[65] It was a war against the
very name. Though a man was possessed of every human virtue, yet it was
crime enough, if he was a Christian; so true were our Saviour's words,
that they should be hated of all nations 'for his name's sake.'
But they were not only to be hated of all nations,
but were also to be betrayed by apostates and traitors of their own
brethren, ver. 10,-- 'And then shall many be offended, and shall betray
one another, and shall hate one another.' By reason of persecution -
many shall be offended,' and apostatize from the faith ; as particularly
those mentioned by St. Paul in his second epistle to Timothy, i. 15,-- '
Phygellus and Hermogenes, who with many others in Asia turned away from
him,' and
iv.
10, -- 'Demas who forsook
him, having loved this present world.' But they shall not only
apostatize from the faith, but also 'shall betray one another, and shall
hate one another! To illustrate this point we need only cite a sentence
out of Tacitus, speaking of the persecution under Nero. "At first," says
he, "several were seized who confessed, and then by their discovery a
great multitude of others were convicted and barbarously executed."
[66]
False teachers too, and false prophets, were to
infest the church, ver. 11,-- 'And many false prophets shall rise, and
shall deceive many.' Such particularly was Simon Magus ; and his
followers, the Gnostics, were very numerous. Such also were the
Judaizing teachers, false apostles, as they are called by St Paul, 2
Cor. xi. 13, 'deceitful workers, transforming themselves into the
apostles of Christ.' Such also were Hymeneus and Philetus, of whom the
apostle complains, 2 Tim. ii. 17, 18, that they affirmed 'the
resurrection to be passed already, and overthrew the faith of some.'
The genuine fruit and effect of these evils was
lukewarmness and coolness among Christians, ver. 12,- 'And because
iniquity shall abound, the love, of many shall wax cold.' By reason of
these trials and persecutions from without, and these apostacies and
false prophets from within, the love of many to Christ and his doctrine,
and also their love to one another, shall wax cold. Some shall openly
desert the faith, as ver. 10 ; others shall corrupt it, as ver. 11 ; and
others again, as here, shall grow indifferent to it. And (not to mention
other instances) who can hear St. Paul complaining at Rome, 2 Tim. iv.
16, that 'at his first answer no man stood with him, but all men forsook
him;' who can hear the divine author of the Epistle to the Hebrews
exhorting them, x. 25,--' not to forsake the assembling of themselves
together, as the manner of some is,' and not conclude the event to have
sufficiently justified our Saviour's prediction ?
'But he that shall endure unto the end;' ver. 13, but
he who shall not be terrified by these trials and persecutions; he who
shall neither apostatize from the faith himself, nor be seduced by
others; he who shall not be ashamed to profess his faith in Christ, and
his love to the brethren; 'the same shall be saved,' saved both here and
hereafter. 'There shall not an hair of your head perish,' as it is in
St. Luke, xxi. 18: and indeed it is very remarkable, and was certainly a
most signal act of providence, that none of the Christians perished in
the destruction of Jerusalem. So true and prophetic also was that
assertion of St. Peter upon this same occasion, 2 Pet. ii. 9,-- 'The
Lord knoweth how to deliver the godly out of temptations.'
But notwithstanding the persecutions and calamities
of the Christians, there was to be an universal publication of the
gospel before the destruction of Jerusalem, ver. 14,-- ' And this gospel
of the 'kingdom' (this gospel of the kingdom of God)
'shall be preached in all the world, for a
witness unto all nations, and then shall the end come;' and then shall
the destruction of Jerusalem and the end of the Jewish polity come to
pass ; when all nations shall be or may be convinced of the crying sin
of the Jews in crucifying the Lord of glory, and of the justice of God's
judgments upon them for it. The Acts of the Apostles contain only a
small part of the history of a small part of the Apostles; and yet even
in that history we see, the gospel was widely disseminated, and had
taken root in the most considerable parts of the Roman empire. As early
as in the reign of Nero, the Christians were grown so numerous at home,
as to raise the jealousy of the government, and the first general
persecution was commenced against them under pretence of their having
set fire to the city, of which the emperor himself was really guilty,
but willing to transfer the blame and odium upon the poor innocent
Christians.[67] Clement, who was a
contemporary and fellow laborer with St. Paul, says of him in
particular, that 'he was a preacher both in the east and in the west,
that he taught the whole world righteousness, and travelled as far as to
the utmost borders of the west :'
[68] and if such were the
labours of one apostle, though the chiefest of the apostles, what were
the united labours of them all ? It appears indeed from the writers of
the history of the church, that before the destruction of Jerusalem the
gospel was not only preached in the lesser Asia, and Greece, and Italy,
the great theatres of action then in the world ; but was likewise
propagated as far northward as Scythia, as far southward as Ethiopia, as
far eastward as Parthia, and India, as
far
westward as Spain and Britain. Our ancestors of this
island seem to have lain as remote from the scene of our Saviour's
actions as almost any nation, and were a "rough inhospitable people,"
[69] as unlikely to receive so civilized an institution
as any people whatever. But yet there is some probability, that the
gospel was preached here by St. Simon the apostle ;
[70] there is much greater
probability, that it was preached here by St Paul; and there is absolute
certainty, that Christianity was planted in this country in the days of
the apostles, before the destruction of Jerusalem. Agreeably to this,
Eusebius informs us, that "the apostles preached the gospel in all the
world ; and some of them
it
passed beyond the ocean to the Britannic isles."
[71] Theodoret likewise affirms,
that the apostles had induced every nation and kind of men to embrace
the gospel, and among the converted nations he reckons particularly the
Britons.[72] St. Paul himself, in his Epistle to the Colossians,
i. 6,23, speaketh of the gospel's being 'come into all the world, and
preached to every creature under heaven :' and in his Epistle to the
Romans, x. 18, very elegantly applies to the lights of the church what
the Psalmist said of the lights of heaven, ' their sound went into all
the earth, and their words unto the ends of the world.' But how
improbable, and in all human appearance impossible was it, that a few
poor fishermen, and such inferior, illiterate persons should propagate
and establish a new religion, in so short a space of time, throughout
the world ! Doubtless it was not man's but God's work, and from the same
divine spirit proceeded both the prophecy and the completion !
We have deduced the prophecies as low as to the siege
of Jerusalem ; and now let us stop to make a few short reflections upon
what has been said.
The first reflection that naturally occurs, is the
strange and surprising manner in which these prophecies have been
fulfilled, and the great argument that may thence be drawn for the truth
of our Saviour's divine mission: but we shall have a fitter opportunity
for enlarging upon this hereafter.
Another reflection we may make on the sincerity and
ingenuity of Christ, and the courage and constancy of his disciples. Had
Jesus been an impostor, he would, like all other impostors, have fed his
followers with fair hopes and promises: but, on the contrary, we see,
that he denounced persecution to be the lot of his
disciples, he pointed out to
them the difficulties they must encounter, the fiery trials they must
undergo ; and yet they did not therefore stagger in their faith, they
did not therefore, like fainthearted soldiers, forsake their colours and
desert his service. One hardly knoweth whom to admire most, him for
dealing so plainly with them, or them
for
adhering so steadily to him. Such instances are
rarely found of openness on one side, and of fidelity on the other.
A third reflection we may make on the sudden and
amazing progress of the Gospel, that it should spread so far and so
wide, before the destruction of Jerusalem. The greatness of the work
that was wrought, the meanness of the instruments which wrought it and
the short time that it was wrought in, must force all considering men to
say, 'This is the Lord's doing, it is marvellous in our eyes,' -Psal.
cxviii. 23. The Mahommedan religion, indeed, in less than a century
overran a great part of the world ; but then it was propagated by the
sword, and owed its success to arms and violence. But the Christian
religion was diffused over the face of the earth in the space of forty
years, and prevailed, not only without the sword, but against the sword;
not only without the powers civil and military to support it, but
against them all united to oppress it. And what but the Spirit of God
could bid it thus go forth 'conquering and to conquer ?' -- Rev. vi. 2.
' Had this counsel or this work been of men,' as Gamaliel argued, 'it
would have come to nought; but being of God, nothing could overthrow
it,' Acts v. 38.
A fourth reflection we may make, (and it is the last
that I shall make,) that seldom any state is mined, but there are
evident signals and presages of it. Few people have their fate
particularly foretold by prophets, like the Jews; nor indeed can the
fate of any people be so particularly foretold, the time, the manner,
and all the circumstances preceding and succeeding, without divine
inspiration. So many passages and circumstances cannot be particularly
foretold unless particularly revealed ; but in the general, without the
spirit of prophecy, it is no difficult matter to perceive when cities
and kingdoms are tending towards their final period and dissolution.
There are as certain tokens and symptoms of a consumption and decay in
the body politic, as in the body natural. I would not presage ill to my
country; but when we consider the many heinous and presumptuous sins of
this nation, the licentiousness and violation of all order and
discipline, the daring insolence of robbers and smugglers, in open
defiance of all law and justice, the factions and divisions, the
venality and corruption, the avarice and profusion of all ranks and
degrees among us, the total want of public spirit, and ardent passion
for private ends and interests, the luxury and gaming; and dissoluteness
in high life, and the laziness and drunkenness and debauchery in low
life, and, above all, that barefaced ridicule of all virtue and decency,
and that scandalous neglect, and I wish I could not say contempt, of all
public worship and religion ; when we consider these things, these signs
of the times, the stoutest and most sanguine of us all 'must tremble at
the natural and probable consequences of them. God give us grace that we
may know, at least in this our day, the things which belong unto our
peace,' before 'they are hid from our eyes,' -- Luke xix. 42. Never may
such blindness happen to us, as befel the Jews; but may we 'seek the
Lord while he may be found, and call upon him while he is near; and
return unto the Lord, and he will have mercy upon us, and to our God,
for he will abundantly pardon,' -Isa. Iv. 6, 7.
1. prwton men gegraplai to cata
ton vo telwnhn, ujeron as apojolon Ihoe xrijc
MatQaion
Primum evangelium scriptum ease a Mattaeo, prius
quidem publicano, postea vero apostolo Jesu Christi.
Origen, apud Euseb. Eccles. Hist. lib. 5, cap. 25,
&c. &c. [The first gospel was written by Matthew,
who was originally a publican, but afterwards an
apostle of Jesus Christ.] - Back
2. On croit que saint Matthieu commenca a travailler
a son evangile, la huiteme annee apresla
resurrection du Sauveur; c'est a dire, lan 41 de
l'ere vulgaire. Presque tons les anciens manuscrits
Grecs le marquent ainsi a la fin de son volume. [It
is thought that St. Matthew began the writing of his
Gospel, in the eighth year after the resurrection of
our Saviour; that is to say, in the forty-first of
the common era. Almost all the Greek MSS. notice it
at the end of the volume.] Calmet preface. Magno
consensu perhibent Patres, Matthaeum, in gratiam
credentium ex Judaeis in Palaestina, evangelium suum
scripsisse, et quidem, ut multi addunt,
Hierosolymis, octavo post ascensionen Christi anno,
qui Claudii imperatoris primus fuit. [The fathers
generally agree that Matthew wrote his gospel for
the sake of the believing Jews in Palestine: and
indeed as many add, in Jerusalem, in the eighth year
after Christ's ascension, which was the first of the
emperor Claudius.] Wetstein. - Back
3. Euseb. Eccles. Hist, lib. 5. cap. 10. Hieron.
Catalog. Script. Ecc'es. in Pantaeno p. 112, vol, 4,
par 2 edit. Benedict. - Back
4. Papias et Clemens Alex. apud Euseb. Hist. Eccles.
lib. 2, cap. 1.5; Origen. spud Euseb, lib. 6 cap. 25
; Tertull. advers. Marcion. lib. 4, sect. 5, p. 416
edit- Rigaltu Paris. 1674. Hieron. de Script.
Eccles. p. 101 vol. 4, edit. Benedict, &c &c. -
Back
5. Mortuus cat autem octavo Neronis anni.
[Translated in the text.] De Script. Eccles. 105,
vol 4. edit. Benedict. - Back
6. See vol. 1. of his supplement to the Credibility
of the Gospel History . - Back
7. See
this argument pursued more at large
in Dr. Jortin's Remarks on Ecclesiastical History
vol. I - p. 72 - 7 7. - Back
8. Shaftsbury's Characteristics, vol. 1, P. 99. -
Back
9. Vide Joseph de Bell. Jud. lib. 5, cap. 13, sect.
6, edit Hudson . - Back
10. pelpai meggeqoj to mjgeqo
omhmaloj. Saxis Vero in extructione usi
sunt quadragenorum cubitorum magnitudinis.
[Translated in the text.] 'Hn se ezia twn toislwn
zameliwn cai ta icer autwn erga.
Tantis autem fundamentis digna erant opera illis
imposita. [Translated in the text.]
Twn Be a, autw liqwn enioj unxor wenij cai
assoraconin wncwn hsan, uyoj wenle, euroj 41 ez.
Saxorum autem quibus exstructum at templum, quaedam
erant xiv. cubitos longa, alta v. et lata vi. [Some
of the stones with which the temple was built, were
forty-five cubits long, five high, and six broad.]
Joseph. de Bell, Jud. lib 5, cap. 5, sect 1, 2, 6,
edit. Hudson. - Back
11. Kelenei Kcisor hoh thn , woliy apasan cai Top
newg xwtascaptein.
Jubet eos Caesar totam funditus jam evertere
civitatem et templum. [Translated in the text.]
Joseph. & Bell. Jud. lib. 7, cap. 1, sect. 1, p.
1295, edit. Hudson. - Back
12. Thrnow de To naon umjn, cai mh
qalsi. Vobis autem eniam invitis
templum. servabo. [Translated in the text.] Joseph.
de Bell. Jud. lib. 6, cap. 2, sect. 4, p. 1269 edit.
Hudson. - Back
13. Joseph. de Bell. Jud. lib. 5, cap. B. sect. l,
cap. 9, sect. 2, &c. cap. 11, sect. 2; lib 6, cap,
2, sect. 1, edit. Hudson. - Back
14. Joseph. de Bell. Jud. lib 6, cap. 2 sect 9,
edit. Hudson. - Back
15. 'Enqa oh twg jratiwtwn Tic, @Ti paraggelma
werimeinas, 'Ti M tnlixstw deisaj egcei st ohmati,
daimoniw ormh tini Crwmenos, X. T. L. Quo tempore miles quidam, non expectato, cujusquam
mandato, neque tanturn facinus veritus, divino
quodam impetu fretus, " [Translated in the text.]
Joseph. de Bell. Jud. lib, 6. cap. 4, sect. 5, P.
1278, edit. Hudson. - Back
16. Joseph. ibid. sect. 6 et 7. -
Back
17. '0 hen cy naoj xtwj, acontos
Kaisaroj, empiwratai.
Et templum quidem hoc mode exuritur, invito Caesare.
[Translated in the text] Sect. 7. p. 1279. -
Back
18. See them quoted in Lightfoot, Whitby, Wetstein,
&c. upon the place. - Back
19. Tereiyos Psqoj Axf-yap apc wn
thj jraliaj xaieleleipla,
Terentius Rufus; namque in exercitui praefectus
relictus erat. [Translated in the text.] Joseph. de
Bell. Jud. lib. 7, cap. 2, p. 1298. -
Back
20. Eusebii Demons. Evangel li. 6, cap. 13, p. 273;
edit. Paris. 1628. - Back
21. Joseph. de Bell. Jud. lib. 6, cap. 6, sect. 3,
cap. 7, sect 2, cap. 8, sect. 5, edit. Hudson. -
Back
22. pwmaioi so taj 78 esgaliaj tw
asleoj enhphsan, ta teich caiescayan. Romani vero extremas urbis partes incenderunt, et
maenia funditus everterunt. [Tranlated in the text.]
Joseph. ibid. cap. 9, sect. 4, p. 1292, edit.
Hudson. - Back
23. Joseph. de Bell. Jud. lib. 7, cap. 1, sect. 1,
edit. Hudson.. - Back
24. Joseph. ibid. cap. 5, sect. 2. -
Back
25. Prohcaio de rnv ierwlalhg autu
woXii, wup cai caiascaqaij wolamiwn. Urbemque sibi sacratissimam, tradidisset hostibus ut
incendio periret et funditus dirueretur. [Tranlated
in the text.] Joseph. ibid. cap. 8, sect- 6, p.
1318. - Back
26. 'All' eiqa wantaj eteohce '
may, wren ' thn ierag eceinhn wolig carsin idein
catascapto ' win wolwmiwg, =pay TOY naon TOY agion
ctwj anosiwj ezorwrugmeon Atque utinam omnes fuisse wus
Mortui, priusquam illam sacram civitatem hostium
manibus exscindi videremus, priusquam templum
taints, impietate funditus erui. [Translated in the
text.] Joseph ibid. sect. 7, p. 131-12, edit.
Hudson. - Back
27. Sunteleia tw aiwnoj. [Translated in the text] . -
Back
28. Irenai lib. 1, cap. 20, p. 94, edit. Grabe.
Theodoret. Haeretic. Fab. lib. 1, cap. 1, p. 192,
vol. 4, edit. Paris. 1642. - Back
29. Kai meta Tife Ihos SE cronsj
hqelhde cai 6 Samareuj Deoiqeoj wesai Samareij Sri
autoj eih 6 wroqhteumenoj ipo Mwoewj Xpi ar cai
eoozs tigwg daf sautc didascalia cecoathcegai.
Post Jesu tempora voluit et Dositheus quidam
Samarita suis persuadere, se ease Christam illum,
quem Moyses praedixerat, visusque est nonnullos sibi
sua doctrina conciliare. [And after the time of
Jesus, Dositheus of Samaria wished to persuade the
Samaritans that he was the Christ predicted by
Moses; and he appeared to have gained some by his
doctrine.] Origen contra Celsum, lib. 1, p. 372.
Vide Wain lib. 6, p. 638, vol. 1, in Matt. Tract.
27, p. 851, col. 2, vol. 3, edit. Benedict. -
Back
30. Kai tauta Legwg wollej Et hujusmodi sermonibus plurimos decepit.
[Translated in the text.] Joseph. Antiq. lib. 20,
cap. 4, sect. 1, p. 886, edit. Hudson. -
Back
31. Tatwn pip wollej xaq exajhn
hmeran - amBanwn anhrei. Horum quidem multos,- quotidie captos, Felix
sustulit. [Translated in the text.] Joseph. ibid.
cap. 7, sect. 5, p. 892. - Back
32. Joseph. Antiq. lib. 18, cap. 9. De Bell. Jud.
lib 2, cap. 10, edit. Hudson. Philo contra Flaccum.
Tacitus Hist. lib. 5 - Back
33. Indicat Christus majores quam sub Caio evenerant
caedes imminere ultimis temporibus Claudianis, et
Neronis principatu. Illud eqnoj epi eqnoj significat Judaeos et qui aliarum erant
gentium iisdem in civitatibus morantes mutuis inter
me caedibus collidendos : quod contigit Caesareae
primum, [Translated in the text.] deinde Scythopoli,
Ptolemaide, Tyri, Gadaris, rursum Alexandriae,
deinde et Damasci. [Afterwards at Scythopolis,
Ptolemais, Tyre, Gadara, and again at Alexandria.]
Illud autem Baseileia epi Basileian significat tretrarcharum ant provinciarum
aperta inter me bella -- Huc referri debet Judaeorum
in Peraea habitantium bellum adversus Philadelphenos
ob finium controversiam, Cuspio Fado procuratore;
Judaeorum et Galilaeorum bellum adversus Samaritas,
procuratore Cumano; postremo bellum primum a
sicariis quos vocabant, deinde, ab universa
Judaeorum gente sumtum adversus Romanos et Agrippum
aliosque Romani imperiiaocios, quod initium habuit
Gessio Floro procuratore. [Translated in the text,
p. 386.] - Back
34. Joseph. Antiq. lib. 20, cap. 7, sect. 7, &c. De
Bell. Jud. lib. 2, cap. 13, sect. 7 cap. 18, sect.
1, edit. Hudson. - Back
35. Ibid. cap. 18, sect. 1. - Back
36. Ibid. sect. 2.
Ka wcsa wolij eij duo dihrhto jpatpesa. Et uuaquaeque civiias in quos divisa erat
exercitus. [Translated in the text] p. 1095. -
Back
37. Ibid, sec.
3. Vita Joseph , sect. 6. - Back
38. De Bell. Jud. lib. 2, cap. 18, sect. 5. -
Back
39. Ibid, sect. 7 et 8. - Back
40. Ibid. cap. 20, sect 2. - Back
41. Joseph. Antiq. lib. 20, cap. 1, sect. 1. -
Back
42. Ibid. cap. 5. De Bell. Jud. lib. 2, cap. 12
sect. 3, &c. - Back
43. Ibid. cap. 17. - Back
44. On monon Be cata rip Ijsaijan
jasij hn cai wolemoj emqulioj alla cai alla thj
Italiaj Verum non solum per Judaeam
erat seditio et bellum civile, sed etism in Italia.
[Translated in the text.] De Bell. Jud. lib. 4, cap.
9, sect. 9, p. 1200. - Back
45. Suetonius in Claudio 18. Taciti Annal. lib. 12.
Euseb. Eccles. Hist. lib. 2, cap. 8. -
Back
46. Pollwn up endeiaj agalwmatwn
Qosoiromegwg.
Multis afirmentorum inopia pereuntibus. [Translated
in the text.] Joseph. Antiq. lib. 20, cap. 2, sect.
6, p. 8 31 Ibid. cap. 4. sect. 2, edit. Hudson. -
Back
47. 'A
sn-ra -rwy &as$wy exupwo-my c esor. Quae sane univers; contra improbos rata habuit Deus,
[Translated in the text.] Joseph. de Bell. Jud. lib
4, cap. 6, wet. 1. P. 1186, edit. Hudson. -
Back
48. Gravis terrae motus qui in Crete accidit
Claudio imperante meminit Philostratus in vita
Apollonii. Item terrae motaum Smyrnae, Mileti, Chii,
Sami, panio ante tempora excisae urbis
Hierosolymorum. [Translated in the text.] Grot. in
locum. - Back
49. Tacit. Annal. lib. 12, p. 91, edit. Lipsii. -
Back
50. Tacit. Annal. lib. 14, p. 113, edit. Lipsii.
Orosius, lib. 7, cap. 7, v. 473, edit. Havercamp. -
Back
51. Nat. Quaest. lib. 6, cap. 1. -
Back
52. Suet Galb. cap. 18. - Back
53. Joseph. DeBell. Jud. lib. 4, cap 4, sect. 5.
Nocte enim gravissima crumpit tempestas, ventusque
violentus cum imbre vehementi conjunctas, et crebra
fulgura, horrendaque tonitrua, et ingentes terrae
concuum mugitus: manifestaraque erat, hominum in
exitium, mandi statum. fuisse contarbatmen : eratque
ut quis conjiceret ea non vulgares portendere
calamitates- [Translated in the text.] p. 1811 edit.
Hudson. - Back
54. Quaeque praecesserant signa et prodigia [Translated
in the text.] Sect. 11, p. 957. -
Back
55. [Translated in the text.] Lib. 6, cap. 5, sect. 3, p.
1281, - Back
56. [Translated in the text.] Ibid. -
Back
57. [Translated in the text] Ibid. -
Back
58. [Translated in the text.] Ibid. -
Back
59. [Translated in the text.] Ibid. p. 1282 -
Back
60. Festo autem die qui Pentecoste appellatur,
sacerdotes noctu templum ingressi ad obeunda ex more
ministeria, primum quidem motum ac strepitum se
examilisse dixerant, tum deindevocem quasi confertie
multitudinis simul clamiantis, Migreinus hinc.
[Translated in the text.] Ibid. - Back
61. Quod vero his omnibus terribilitai est, Jesus
quidam, &c. [And what was more terrible than all the
rest, there was one Jesus, &c.] Ibid. - Back
62. Evenerant prodigia-Visae per coelum concurrere
acies, rutilantia a. ma, et subito nubium igne
collucere templum. Expassm repente delubri fores, et
andita major humini vom, Excelere deos. Simul ingcns
moms excedentium. [Translated in the text.] Tacit.
Hist. lib. 5, p. 217, edit. Lipsii. - Back
63. Remarks on Ecclesiastical History, vol. 1, p.
41. - Back
64. Euseb. Eccles. Hist. lib. 2, cap. 25. -
Back
65. Tertul. Apol. cap. 2, p. 4, edit. Rigaltii.
Paris, 1675. - Back
66. Primb correpti qui fatebantur, deinde indicio
eorum Multitado ingens convicti sunL Et pereuntibus
addita ludibris, &c. [Translated in the text] Tacit,
Annal 11. 16, p. 128, edit. Lipaii. -
Back
67. Tacit. Annal. lib. 15. - Back
68. [Translated in the text.] Clem Epist. ad
Corinth. 1, cap. 5. - Back
69. Britannos hospitibus feros. [Translated in the
text] Hor. Od. M. iv. 3.3. - Back
70. See Stillingfleet's Origines Britannicae, chap.
1. Collier's Eccles. Hist. b. L Ussern.Britan.
Eccles. Antiquitates, cap. 1, &c. -
Back
71. Trans. oceanum evasisse, ad eas insulas quae
Britannicae vocantur. [Translated in the text-]
Demons EvangeL lib 5, cap. 5, p. 112, edit. Paris.
1628. - Back
72. Theod. Serm. 9, tom. 4, p. 610, edit. Paris.
1642. Neque solum Romanns --sed et-Britannos-atque,
ut semel dicam, omne hominum genus nationesque
omnes, Le. [And not only the Romans - but also the
Britons,- and in one word, every nation and race of
men, &c] - Back
Dissertation XIX - Part Two
THE preceding discourse was concerning the 'signs' of
the destruction of Jerusalem, that is, the
circumstances and accidents which were to be the
forerunners and attendants of this great event.
Those are already specified which passed before the
siege and now we proceed to treat of those which
happened during the siege, and after it. Never was
prophecy more punctually fulfilled, and it will be
very well worth our time and attention to trace the
particulars.
'When
ye therefore shall see the abomination of desolation
spoken of by Daniel the prophet, stand in the holy
place, (whoso readeth let him understand,). Then let
them which be in Judea, flee into the mountains,' -
- ver. 15 and 16. Whatever difficulty there is in
these words, it may be cleared up by the parallel
place in St. Luke, 'And when ye shall see Jerusalem
compassed with armies, then know that the desolation
thereof is nigh. Then let them which are in Judea
flee to the mountains,'-xxi - 20, 2 1. So that,'the
abomination of desolation' is the Roman army, and 'the abomination of desolation standing in
the holy place' is the Roman army besieging
Jerusalem. This, saith our Saviour, is 'the
abomination of desolation, spoken of by Daniel the
prophet,' in the ninth and eleventh chapters ; and
so let every one who readeth those prophecies,
understand them. The Roman army is called 'the
abomination,' for its ensigns and images, which were
so to the Jews. As Chrysostom a affirms; "every
idol, and every image of a man, was called an
abomination' among the Jews." [1] For this reason, as
Josephus informs us, the principal Jews earnestly
entreated Vitellius, governor of Syria, when he was
conducting his army through Judea against Aretas,
king of the Arabians, to lead it another way; [2] and be greatly obliged them
by complying with their request. We farther learn
from Josephus, that after the city was taken, the
Romans " brought their ensigns into the temple, and
placed them over against the eastern gate, and
sacrificed to them there." [3] The Roman army is therefore
fitly called 'the abomination' and 'the abomination
of desolation,' as it was to desolate and lay waste
Jerusalem : and this army's besieging Jerusalem is
called
'standing where it ought
not,' as it is in St. Mark, xiii. 14; or 'standing
in the holy place,' as it is in St. Matthew; the
city, and such a compass of ground about it, being
accounted holy. When therefore the Roman army shall
advance to besiege Jerusalem, then let them who are
in Judea consult their own safety, and flee into the
mountains. His counsel was wisely remembered, and
put in practice, by the Christians afterwards.
Josephus informs us, that when Cestius Gallus came
with his army against Jerusalem, "many fled from the
city, as if it would be taken presently :" [4] and after his retreat,
"many of the noble Jews departed out of the city, as
out of a sinking ship :" [5] and a few years afterwards, when Vespasian was
drawing, his forces towards Jerusalem, a great
multitude fled from Jericho
aij thn opeinhn
-- into the mountainous country, for their security. [6] It is probable that there
were some Christians among these, but we learn more
certainly from ecclesiastical historians, [7] that at this is juncture all who believed in Christ
left Jerusalem, and removed to Pella, and other
places beyond the river Jordan: so that they all
marvellously escaped the general shipwreck of their
country, and we do not read any where that so much
as one of them perished in the destruction of
Jerusalem. Of such signal service was this caution
of our Saviour to the believers.
He prosecutes the same subject in the
following verses, 'Let him which is on the
house-top, not come down to take any thing out of
his house;'--ver. 17. The houses of the Jews, as
well as those of the ancient Greeks and Romans, were
flat on the top, for them to walk upon, and had
usually stairs on the outside, by which they might
ascend and descend without coming into the house.[8] In the eastern walled
cities, these flat-roofed houses usually formed
continued terraces from one end of the city to the
other, which terraces terminated at the gates. He
therefore who is walking and regaling himself upon
the house-top, let him not come down to take any
thing out of his house; but let him instantly pursue
his course along the tops of the houses, and escape
out at the city as fast as he possibly can. 'Neither
let him which is in the field, return back to take
his clothes,'-- ver. 18. Our Saviour maketh use of
these expressions to intimate, that their flight
must be as sudden and hasty as Lot's was out of
Sodom. And the Christians escaping just as they did
was the more providential, because afterwards all
egress out of the city was prevented.[9]
'And woe unto them that are with child, and unto them
that give suck in those days,'-- ver. 19. For
neither will such persons be in a condition to fly,
neither will they be well able to endure the
distress and hardships of a siege. This woe was
sufficiently fulfilled in the cruel slaughters which
were made both of the women and children, and
particularly in that grievous famine, which so miserably afflicted Jerusalem during the
siege. For, as Josephus reports, "mothers snatched
the food from their infants out of their very mouths
:" [10] and again, in another
place, "the houses were full of women and children,
who perished by famine." [11] But Josephus still relates a more horrid story; and
I make no question that our Saviour, with his spirit
of prophecy had this particular incident in view.
There was one Mary, the daughter of Eleazar,
illustrious for her family and riches. She having
been stripped and plundered of all her substance and
provisions by the soldiers, out of necessity and
fury, killed her own sucking child, and, having
boiled him, devoured half of him, and, covering up
the rest, preserved it for another time. [12] The soldiers soon came, allured by the smell of
victuals, and threatened to kill her immediately, if
she would not produce what she had dressed. But she
replied that she bad reserved a good part for them,
and uncovered the relics of her son. Dread and
astonishment seized them, and they stood stupified
at the sight. "But this," said she, "is my own son,
and this my work. Eat, for even I have eaten. Be not
you more tender than a woman, nor more compassionate
than a mother. But if you have a religious
abhorrence of my victim, I truly have eaten half,
and let the rest remain for me." They went away
trembling, fearful to do this one thing; and hardly
left this food for the mother. The whole city was
struck with horror, says the historian, at this
wickedness: and they were pronounced blessed, who
died before they had heard or seen such great evils.
So true also was what our Saviour declared on
another occasion, when the women were bewailing and
lamenting him, as he was led to execution:
'Daughters of Jerusalem, weep not for me, but weep
for yourselves, and for your children. For behold,
the days are coming, in the which they shall say,
Blessed are the barren, and the wombs that never
bare, and the paps which never gave suck. Then shall
they begin to say to the mountains, Fall on us ; and
to the hills, Cover us,' Luke xxiii. 29, 29, 30.
Proverbial expressions, to signify their desire of
any shelter or refuge; and so very desirous were
they of hiding themselves, that some thousands of
them crept even into the common sewers, and there
miserably perished, or were dragged out to
slaughter. [13]
'But pray ye that your flight
be not in the winter, neither on the sabbath-day,'--
ver. 20. Pray that these evils be not further
aggravated by the concurrence of other natural and
moral evils, such as the inclemencies of the seasons
and your own superstitions. 'Pray
that your flight be not in the winter; for the
hardness of the season., the badness of the roads,
the shortness of the days, will all be great
impediments to your flight: 'neither
on the sabbath-day ;' that you may not raise the
indignation of the Jews by travelling on that day,
nor be hindered from doing it by your own
superstition. It seemeth to be spoken a good deal in
condescension to the Jewish, prejudices, a
sabbath-day's journey, among the Jews, being but
about a mile. In the parallel place of St. Mark, it
is observable, that the evangelist saith only, 'And
pray ye that your flight be not in the winter,' --
xiii. 18, without any mention of the sabbath-day.
As our Saviour cautioned his disciples to
fly, when they should see Jerusalem compassed with armies; so it was
very providentially ordered, that Jerusalem should be compassed with
armies, and yet that they should have such favourable opportunities of
making their escape. In the twelfth year of Nero, Cestius Gallus the
president of Syria, came against Jerusalem with a powerful army. "He might," as Josephus
affirms, "if he would have assaulted the city, have presently taken it,
and thereby have put an end to the war." [14] But without any just
reason, and contrary to the expectation of all, he raised the siege, and
departed. Vespasian was deputed in his room, to govern Syria, and to
carry on the war against the Jews. This great general, having subdued
all the country, prepared to besiege Jerusalem, and invested the city on
every side. [15] But the news of Nero's death, and soon afterwards of
Galba's, and the disturbances which thereupon ensued in the Roman
empire, and the civil wars between Otho and Vitellius, held Vespasian
and Titus in suspense ; and they thought it unseasonable to engage in a
foreign war, while they were anxious for the safety of their own
country. By these means the expedition against Jerusalem was deferred
for some time; and the city was not actually besieged in form, till
after Vespasian was confirmed in the empire, and Titus was sent to
command the forces in Judea. These incidental delays were very opportune
for the Christians, and for those who had any thoughts of retreating and
providing for their own safety. Afterwards there was hardly any
possibility of escaping; for, as our Saviour said in St. Luke's Gospel,
'The days shall come upon thee, that. thine enemies shall cast a trench
about thee, and compass thee round, and keep thee in on every side,'
-xix. 43. Accordingly, the Romans having begirt Jerusalem with their
forces, and having made several assaults, without the desired success,
Titus resolved to surround the city with a wall; [16] and by the diligence and
emulation of the soldiers, animated by the presence, and acting under
the continual inspection of the general, this work, which was worthy of
months, was, with incredible speed, completed in three days. The wall
was of the dimensions of thirty-nine furlongs, and was strengthened with
thirteen forts at proper distances: so that, as the historian saith,
"all hope of safety was cut off from the Jews, together with all the
means of escaping out of the city." [17] No provisions could be
carried in, and no person could come out unknown to the enemy. But, to
return to St. Matthew.
In the preceding verses, our Saviour had warned his
disciples to fly, as soon as ever they saw Jerusalem
besieged by the Romans; and now he assigns the
reason of his giving them this caution and 'For then
shall be great tribulation, such as was not from the
beginning of the world to this time, no nor ever
shall be,'-- ver. 21. St. Mark expresseth it much in
the same manner: 'For in those, lays shall be
affliction, such as was not from the beginning of
the creation which God created, unto this time,
neither shall be,'-- xiii 19. This seemeth to be a
proverbial form of expression, as in Exodus, 'And
the locusts were very grievous, before them there
were no such locusts as they, neither after them
shall be such,' -- x. 14: and again in Joel, 'A
great people and a strong, there hath not been ever
the like, neither shall be any more after it, even
to the years of many generations,' -- ii. 2. Of the
same kind is that in Daniel, 'There shall be a time
of trouble, such as never was since there was a
nation, even to that same time,'-- xii. 1 : and that
in the first book of Maccabees, 'There was great
affliction in Israel, the like whereof was not since
the time that a prophet was not seen amongst
them,'-- ix. 27. Our Saviour therefore might fitly
apply the same manner of speaking upon the present
occasion : but he doth not make use of proverbial
expressions without a proper meaning, and this may
be understood even literally. For indeed all history
cannot furnish us with a parallel to the calamities
and miseries of the Jews ; rapine and murder, famine
and pestilence within ; fire and sword, and all the
terrors of war without. Our Saviour wept at the
foresight of these calamities, and it is almost
impossible for persons of any humanity to read the
relation of them in Josephus without weeping too.
That historian might therefore well say, as he doth in the preface to his history, "Our
city, of all those which have been subjected to the
Romans, was advanced to the highest felicity, and
was thrust down again to the extremest misery : for
if the misfortunes of all, from the beginning of the
world, were compared with those of the Jews, they
would appear much inferior upon the comparison:" [18] and again, in another
place, he saith, "To speak in brief, no other city
ever suffered such things, as no other generation
from the beginning of the world was even more
fruitful of wickedness." [19] St. Luke expresseth the
reason thus, 'For these be the days of vengeance,
that all things which are written maybe fulfilled,'
-xxi. 22. 'These be the days of vengeance,' wherein
the calamities foretold by Moses, Joel. Daniel, and
other prophets, as well as those predicted by our
Saviour, shall all meet as in one common centre, and
be fulfilled with aggravation on this generation.
'These be the days of vengeance,' too, in another
sense, as if God's vengeance had certain periods and
revolutions, and the same days were fatal to the
Jews, and destinated to their destruction. "For it
is very memorable, and matter of just admiration,"
according to Josephus, "that the temple was burnt by
the Romans in the same month, and on the same day of
the month, as it was before by the Babylonians." [20]
Nothing so violent can be of long continuance. These
calamities were so severe, that, like fire, they
must in time have consumed all, and have left
nothing for themselves to prey upon.. 'And except
those days should be shortened, there should no
flesh be saved,' ver. 22. If these wars and
desolations were to continue, none of the Jews would
escape destruction, they would all be cut off, root
and branch. I think Josephus computes the number of
those who perished in the siege at eleven hundred
thousand, besides those who were slain in other
places : [21]
and if the Romans had gone on destroying in this
manner the whole nation of the Jews would certainly,
in a little time, have been extirpated. 'But for the
elect's sake,' but for the sake of the Christian
Jews, 'those days shall be shortened.' - But for
the elect's sake, whom he hath chosen, the Lord hath
shortened the days,' as it is expressed in St. Mark,
xiii. 20. The elect is a well known appellation in
scripture and antiquity for the Christians : and the
Christian Jews, partly through the fury of the
zealots on one hand, and the hatred of the Romans on
the other, and partly through the difficulty of
subsisting in the mountains without houses or
provisions, would in all probability have been
almost all destroyed either by the sword or by
famine, if the days had not been shortened. But
providentially, the days were shortened. "Titus
himself was desirous of putting a speedy end to the
siege, having Rome, and the riches and the pleasures
there, before his eyes." [22] Some of his officers
proposed to him to turn the siege into a blockade,
and since they could not take the city by storm, to
starve it into a surrender : but he thought it not
becoming to sit still with so great an army" and he
feared lest the length of the time should diminish
the glory of his success; every thing indeed may be
effected in time, but
celerity contributes much to the fame and splendor
of actions." [23] The besieged, too, helped
to shorten the days, by their divisions and mutual
slaughters; [24] by burning their
provisions, "which would have sufficed for many
years ;" [25] and by fatally deserting
their strongest holds, "where they could never have
been taken by force, but by famine alone." [26] By these means, 'the days were shortened;' and, indeed.
otherwise Jerusalem could never have been taken in
so short a time, so well fortified as it was, and so
well fitted to sustain a longer siege. The enemy
without could hardly ever have prevailed but for the
factions and seditions within. Titus himself could
not but ascribe his success to God, as he was
viewing the fortifications, after the city was
taken. His words to his friends were very
remarkable: "We have fought," said he, "with God on
our aide; and it is God who hath pulled the Jews out
of these strong holds; for what could the hands of
men or machines avail against these towers ?" [27] God, therefore in the
opinion of Titus, as well as of St. Mark, 'shortened
the days.' After the destruction of Jerusalem too,
God inclined the heart of Titus to take some pity
upon the remnant of the Jews, and to restrain the
nations from exercising the cruelty that the would
have exercised towards them. At Antioch
particularly, where the disciples were first called
Christians, the senate and the people earnestly
importuned him to expel the Jews out of the city: [28] but he prudently answered, that their
country, whither they should return, being laid
waste, there was no place that could receive them.
Then they requested him to deprive the Jews of their
former privileges, but those he permitted them to
enjoy as before. Thus,
'for the elect's sake, those
'days of persecution'
were shortened!
Our blessed Lord had cautioned his disciples
against false Christs and false prophets before, but
he giveth a more particular caution against them
about the time of the siege and destruction of
Jerusalem. 'Then if any man shall say unto you, Lo,
here is Christ or there, believe it not ; for there
shall arise false Christs and false prophets, and
shall show great signs and wonders, insomuch that
(if it were possible) they shall deceive the very
elect,'-ver. 23 and 24. And in fact many such
impostors did arise about that time, as we learn
from Josephus, and promised deliverance from God,
being suborned by the tyrants or governors to
prevent the people and soldiers from deserting to
the Romans ; and the lower the Jews were reduced,
the more disposed would they be to listen to these
deceptions, and the more ready to follow the
deceivers. [29] Hegesippus, too, in Eusebius mentions the
coming of false Christs and false prophets about the
same time.[30] But as it was to little
purpose for a man to take upon him the character of
the Christ, or even of a prophet, without miracles
to vouch his divine mission : so it was the common
artifice and pretence of these impostors to show
'signs and wonders,'
dhmeia kai terata
the very words used by Christ in his prophecy, and
by Josephus in his history. [31] Simon Magus performed great
wonders according to the account that is given of
him in the Acts of the Apostles, viii. 9, 10, 11.-
There was a certain man called Simon, which before
time in the same city used sorcery, and bewitched
the people of Samaria, giving out that himself was
some great one : To whom they all gave heed from the
least to the greatest, saying, This man is the great
power of God : And to him they had regard, because
that of long time he had bewitched them with
sorceries.' Dositheus likewise was reputed to work
wonders according to Origen : [32] Barchoebebas too, who
Jerome saith pretended to vomit flames. [33] Such also were the Jews, of
whom St. Paul speaketh, 2 Tim. iii. 8, 13, comparing
them to 'Jannes and Jambres,' famous magicians of
Egypt, who
'withstood Moses, as these
also resisted the truth, men of corrupt minds,
reprobate concerning the faith,
ponhjoi anqrwpoi kai gohtej wicked men and impostors.' There is a strange
propensity in mankind to believe things marvellous
and astonishing:.and no wonder, that weak and wicked
men, Jews and Samaritans, were deceived by such
impostors; when, if had been possible, they would
have deceived the very elect,' the Christian
themselves.
But 'behold,' saith our Saviour, 'I have
told you before,' --ver. 25. Behold I have given you
sufficient warning.
'Wherefore if they shall say
unto you, Behold, he is in the desert, go not forth;
behold he is in the secret chambers, believe it
not,'-- ver. 26. It is surprising that our Saviour
should not only foretel the appearance of these
impostors, but also the manner and circumstances of
their conduct. For some be mentions as appearing in
'the desert,' and some in
'the secret chambers ;' and the event hath in all
points answered to the prediction. Several of the
false Christs and false prophets conducted their
followers 'into the desert.' Josephus in his
Antiquities saith expressly, that "many impostors
and cheats persuaded the people to follow them into the desert," where
they promised to show manifest wonders and signs
done by the providence of God ; and many being
persuaded suffered the punishment of their folly;
for Felix brought them back, and chastised them." [34] Again in his history of the
Jewish war, speaking of the same persons, he saith,
that "these impostors, under a pretence of divine
inspiration, affecting innovations and changes,
persuaded the multitude to grow mad, and led them
forth 'into the desert,' as if God would there show
them the signs of liberty. Against these Felix, for
it seemed to be the foundation of a revolt, sent
horse and foot soldiers, and slew a great number of
them." [35] The Egyptian false
prophets, mentioned by Josephus, and in the Acts of
the Apostles, xxi. 39,-- 'led out into the
wilderness four thousand men that were murderers:'
but Felix marching with his forces, and "coming to
an engagement with him, the Egyptian himself with a
few others fled away, and most of those who had been
with him were slain or taken prisoners." [36] There was likewise "another impostor" mentioned by Josephus, "who
promised salvation to the people, and a cessation of
all evils, if they would
follow
him 'into the desert;' but Festus sent horse and
foot against him, and destroyed the deceiver
himself, and those who followed him." [37] These things happened before the destruction of
Jerusalem; and, a little after, Jonathan a weaver
persuaded not a few indigent fellows to adhere to
him, and led them forth 'into the desert,' promising there to show
signs and apparitions;" [38] but of his followers most were slain, some
were made prisoners, and he himself was afterwards
taken, and burnt alive by order of Vespasian. As
several of these impostors thus conducted their
followers into 'the desert,' so did others into the
secret chambers' or places of security : as
particularly the pseudo-prophet mentioned by
Josephus, who declared to the people in the city,
that God commanded them to go up into the temple,
and there they should receive the signs of
deliverance." [39] A multitude of men, women,
and children, went up accordingly; but instead of
deliverance, the place was set on fire by the
Romans, and six thousand perished miserably in the
flames, or by throwing themselves down to escape
them.
Our Saviour therefore might well caution his
disciples both against the former and the latter
sort of these deceivers. 'For as the lightning
cometh out of the east, and shineth even unto the
west; so shall also the coming of the Son of man
be,' --ver. 27. His coming will not be in this or
that particular place, but like the lightning will
be sudden and universal. The appearance of the true
Christ will be as distinguishable from that of the
false Christ, as lightning which shineth all around
the hemisphere is from a blaze of straw, What a
learned prelate observes from Josephus is very
memorable, that "the Roman army entered into Judea
on the east side of it, and carried on their
conquest westward, as if not only the extensiveness
of the ruin, but the very route, which the army
would take, was intended in the comparison of the
lightning coming out of the east, and shining even
unto the west." [40] 'For
wheresoever the carcase is, there will the eagles be
gathered together,' -ver. 28. By the word carcase,
as the same excellent prelate justly remarks, is
meant the Jewish nation, which was morally and
judicially dead, and whose destruction was
pronounced in the decree of heaven. [41] Our Saviour, after his
usual manner applied a proverbial expression with a
particular meaning. For as, according to the old
proverb, 'wheresoever the carcase is, there will the
eagles be gathered together;' so wheresoever the
Jews are, there will Christ be taking vengeance upon
them by the Romans, who are properly compared to
eagles as the fiercest birds of prey, and whose
ensign was an eagle, to which also probably our
Saviour, in this passage alluded. And as it was
said, so was it done ; for the victories of the
Romans were not confined to this or that place, but
like a flood overran the whole land. Josephus saith
that "there was no part of Judea, which did not partake of
the calamities of the capital city." [42] At Antioch, the Jews being
falsely accused of a design to burn the city, many
of them were burnt in the theatre, and others were
slain. [43] The Romans pursued, and
took, and slew them every where, as particularly at
the siege of Machaerus; [44] at the wood Jardes, where the Jews were surrounded,
and none of them escaped, but, being not fewer than
three thousand, were all slain ; [45] and at Masada, where being closely besieged, and
upon the point of being taken, they first murdered
their wives and children, and then themselves to the
number of nine hundred and sixty, to prevent their
failing into the enemies' hands." [46] When Judea was totally
subdued, the danger extended to those who dwelt at a
distance. [47] Many were slain in Egypt,
and their temple there was shut up: [48] and in Cyrene the followers
of Jonathan, a weaver, and author of new
disturbances, were most of them slain; he himself
was taken prisoner, and by his false accusation
three thousand of the richest Jews were condemned
and put to death ; [49] and with this account
Josephus concludes his history of the Jewish war.
There was something so very extraordinary in the
conduct of these false Christs and false prophets,
and in their appearance at that time particularly,
that it may not be improper to bestow some
considerations upon this subject, especially as
these considerations may tend to confirm and
strengthen us in our most holy religion.
1. It is obvious to observe from hence, that, in all
probability, there hath been a true prophet, a true
Christ, otherwise there would hardly have been so
many cheats and counterfeits. Fictions are usually
formed upon realities ; and there would be nothing
spurious, but for the sake of something true and
genuine. There would be no bad money, if there was
none current and good. There would be no quacks and
empirics, if their were no physicians able to
perform real cures. In like manner there should be
no pretenders to divine inspiration, were none truly
and divinely inspired. There would not (we may
reasonably presume) have been so many false
Messiahs, had not a true Messiah been promised by
God, and expected by men. And if a Messiah hath come
from God, whom can we so properly pitch upon for the
person, as the man Christ Jesus ? If there were also
some mock prophets in imitation of Mohammed, yet
their number was nothing near so considerable, and
his success was sufficient to excite and encourage
them ; whereas the fate and condition of Jesus would
rather have deterred any impostors from following
his example.
2. Another natural observation from hence is, that
the Messiah was particularly expected about the time
of our Saviour, and consequently that the prophets
had beforehand marked out that very time for his
coming. For we read not of any false Messiahs before
the age of our Saviour, nor of so many in any age
after; and why did they rise at that time
particularly, if the Messiah was not at that time
particularly expected ? and why did the Jews expect
their Messiah at that time more than at any other,
if that was not the time before appointed for his
coming? The prophet Daniel in particular had
foretold, ix. 25, &c. that Messiah the prince should
come towards the end of seventy weeks of years, or
490 years, from the going forth of the decree to
restore and rebuild Jerusalem. Before these weeks of
years were, by one account or other, near expiring,
history saith nothing of the false Messiahs ; but
when the prophetic weeks drew towards a conclusion,
then these impostors arose frequent, like so many
meteors to dazzle the eyes, and mislead the
wandering steps of Jews and Samaritans. Nothing can
be a more evident and convincing proof, that the
Jews then understood the prophecy in the same sense
as the Christians, how ever they may endeavour to
evade the force of it now. They pretend that the
coming of the Messiah was delayed for the sins of
the people, and therefore they still live in
expectation of him, though they know neither the
time nor the place of his appearing. Strange! that
he who was to come for the sins of the people,
should delay his coming for their sins: and more
strange still! that God should falsify so many of
his promises made by the mouths of his holy
prophets. Numb. xxiii. 19,-- ' God is not a man that
he should lie, neither the son of man that he should
repent: hath he said, and would he not do it? or
hath he spoken, and would be not make it good?'
3. It may be farther observed from hence, that the
Messiah was expected to work miracles. Miracles are
the credentials of a messenger from God : and it was
foretold particularly of the Messiah, that he should
work miracles. There was no pretending therefore to
the character of the Messiah without the necessary
qualifications. Had not the power of working
miracles been esteemed an essential ingredient in
the character of the Messiah, these impostors would
never have had the assurance to pretend to it, or
been so foolish as to hazard their reputation, and
venture their whole success upon such an experiment:
but all of them to a man drew the people after them
with a pretence of working miracles, of showing
signs, and wonders, and apparitions. Now the very
miracles which the Messiah was to perform, Jesus
hath performed, and none other besides Jesus. The
prophet Isaiah foretold, that the Messiah should
cure the lame and the blind, the deaf and the dumb;
and accordingly these very persons were cured in
great numbers by Jesus. The prophet Isaiah foretold
likewise, that these miracles should be wrought in
the desert; and accordingly in the desert Jesus
wrought them: and by the way I suppose this prophecy
was one principal reason why most of the false
Christs and false prophets led their followers into
solitudes and deserts, promising there to show signs
and wonders. The prophet Isaiah foretold, xxxv. 1,
&,c.-, The wilderness and the solitary place shall
be glad for them, and the desert shall rejoice, and
blossom as the rose. - They shall see the glory of the Lord, and the excellency of our God.-The eyes
of the blind shall be opened, and the ears of the
deaf shall be unstopped, The lame man shall leap as
an hart, and the tongue of the dumb sing! The
apostle and evangelist St. Matthew relates, xv. 29,
&c. that 'Jesus departed from thence (from the coast
of Tyre and Sidon) 'and came nigh unto the sea of
Galilee, and went up into a mountain and sat down
there. And great multitudes came unto him, having
with them those that were lame, blind, dumb, maimed,
and many others, and cast them down at Jesus' feet,
and he healed them : insomuch that the multitude
wondered, when they saw the dumb to speak, the
maimed to be whole, the lame to walk, and the blind
to see - and they glorified the God of Israel.'
Since then the miracles of the Messiah were wrought
by Jesus alone; Jesus alone can have any just claim
to he the Messiah; and from his works we may
conclude, John vi. 14,-- 'This is of a truth that
prophet that should come into the world.'
4. Very observable is the difference between the
conduct and success of these deceivers and of Jesus
Christ: for in him we have all the marks and
characters of simplicity and truth, in them fraud
and imposture. They were men of debauched lives and
vicious principles: he 'did no sin, neither was
guile found in his mouth,' -1 Pet. ii. 22; even
Pilate his Judge declared, John xix. 6, that he
could 'find no fault in him.' They lived by rapine
and spoil, by plunder and murder : He, Luke ix.
56,-- 'came not to destroy men's lives, but to save
them ;' He fed the hungry, healed the sick, and went
from place to place doing good, Their conduct
breathes nothing but ambition and pride, cruelty and
revenge his behaviour was all humility and meekness,
charity and love, of mankind. They were
actuated by worldly motives, and proposed to
themselves secular ends and interests : Jesus was
the farthest removed from any suspicion of that
kind, and when tire people would have taken him,
John vi. 15,-- 'to make him a king,' he withdrew
Himself from them,' and departed again into a
mountain himself alone.
Their pretensions were accommodated to the carnal
expectations of the Jews, and withal were backed by
force and violence, and yet could not succeed and
prosper : on the contrary, the religion of Jesus was
spiritual, disclaimed all force, and took the way
(humanly speaking) not to prevail, and yet prevailed
against all the power and opposition of the world.
Now of these who were the deceivers think you, who
was the true Christ ? Had Jesus been an impostor, he
would have lived and acted like an impostor. Had his
design been any thing like theirs, it would have
been discovered and brought to nought. Nothing could
make his religion stand, but its coming from God.
This is the reasoning of one who cannot be suspected
to favour the cause of Christianity, the learned
Gamaliel in the Jewish Sanhedrim ; and to him that
great council agreed, - Acts v. 36, &.c.-'Before
these days rose up Theudas boasting himself to be
somebody, to whom a number of men, about four
hundred, joined themselves ; who was slain, and all,
as many as obeyed him, were scattered and brought to
nought. After this man rose up Judas of Galilee, in
the days of the taxing, and drew away much people
after him ; he also perished, and all, even as many
as obeyed him, were dispersed. And now I say unto
you, refrain from these men, and let them alone ;
for if this council or this work be of men, it will
come to nought : but if it be of God, ye cannot
overthrow it ; lest haply ye be found even to fight
against God. And to him they agreed.'
5. But though the truth will at last prevail over
error and imposture, yet it is a melancholy proof of
the weakness, and superstition, and enthusiasm of
mankind, that these false Christs and false prophets
should delude such numbers as they did to their
destruction. The false Messiahs had for a time many
more disciples and followers than the true Messiah.
The Christians were once 'a
little flock,' -- Luke xii. 32. 'The
number of the names together were about an hundred
and twenty,'-Acts i. 15. Whereas these impostors
attracted and drew away great multitudes, one of
them six thousand, [50] another even thirty thousand. [51] "With a pretence of divine
inspiration, they taught the people," as Josephus
expresseth it,
daimonan, 'to grow enthusiastically
mad',[52] "as if they were possessed and actuated by some
spirit or demon : and indeed no plague or epidemical
distemper is more catching and contagious than
enthusiasm. It passeth 'from man to manlike
wild-fire. The imagination is soon heated, and there
is rarely judgment enough to cool it again. 'The
very elect,' even good Christians themselves, if
they attend to enthusiasts, will be in danger of
taken the infection, and be continually liable to be
'tossed to and fro, and carried about with every
wind of doctrine,' -- Ephes. iv. 14. if they have
not (as all have not) a sufficient ballast of
discretion to keep them steady. In reality
enthusiasts know as little of the revelation given
us by Christ, as of the reason given us by God. They
are blind leaders of the blind. 'Wherefore if they shall say unto you,
Behold, he is in the desert, behold his power is
experienced in field-preaching, 'go not forth;
behold, he is in the secret chambers,' behold his
presence is conspicuous in the tabernacles or
conventicles, 'believe it not.' He is best sought in
his word, and in his works; and he will certainly be
found by those, and those alone, who love him, not
with fanaticism and enthusiasm, but in truth and
soberness, so as to keep his commandments, which is
the only infallible proof and legitimate issue of
love. For as our Saviour himself saith, John xiv.
23,-- 'If a man love me, he will keep my words: and
my Father will love him, and we will come unto him,
and make our abide with him.'
6. Once more it is to be observed, that we must not
credit every one, who cometh to us with a pretence
of working miracles. For the false Christs and false
prophets pretended to show great signs and wonders;
and yet notwithstanding all their miraculous
pretensions, our blessed Lord cautions his disciples
not to believe or follow them. But then the question
will be naturally asked, If we must not believe
those who work miracles, whom must we believe ? how
shall we know whether a person doth or doth not act
by commission from heaven ? how shall we distinguish
whether the doctrine is of God or of men ? Indeed,
if miracles were not possible to be wrought at all,
as some have pretended; or could be wrought, only by
God, or those who are commissioned by him, as others
have argued ; the reply would be obvious and easy:
but that miracles are possible to be wrought is a
truth agreeable to reason, and that they may be
wrought by evil spirits is a supposition agreeable
to scripture : and therefore the best answer is,
that reason must judge in this case as in every
other, and determine of the miracles by the
doctrines which they are alleged to confirm. If a
doctrine is evil, no miracles can be wrought by a
divine power in its behalf ; for God can never set
his hand and seal to a lie. If a doctrine is good,
then we may be certain, that the miracles vouched
for it were not wrought by the power of evil
spirits; for at that rate, according to our
Saviour's argument, Luke xi. 18,-- ' Satan would be
divided against himself, and his kingdom could not
stand.' Good spirits can never confirm and establish
what is evil, neither can evil spirits be supposed
to promote what is good. Supposing that the miracles
pretended in favour of Paganism were all real
miracles, yet as they lead men to a corrupt religion
and idolatrous worship, no reverence, no regard is
to be paid to them, according, to the command of
Moses, Deut. xiii. 1,
&x.- 'If there arise among you a
prophet, or a dreamer of dreams, and giveth thee a
sign or a wonder, and the sign or the wonder come to
pass, whereof he spake unto thee, saying, let us go
after other gods (which thou hast not known) and let
us serve them; thou shalt not hearken unto the words
of that prophet, or that dreamer of dreams; for the
Lord your God proveth you, to know whether you love
the Lord your God with all your heart, and with all
your soul.' In like manner we must not admit any
thing contrary to the doctrines of Christ and his
apostles, whatever miracles are boasted to recommend
and authorize it. For the doctrines of the Christian
religion are not only perfectly agreeable to reason,
but moreover God hath confirmed it, amply confirmed
it by miracles, and hath enjoined us strictly to
adhere to it : and God can never be supposed to work
miracles to confirm contradictions: and therefore
allowing (what we cannot reasonably allow) that the
miracles of Apollonius and other impostors were true
and well attested, yet the foundation of Christ
standeth firm, and cannot at all be shaken by them.
Should any man, or number of men, with ever so great
and confident a pretence to infallibility assert -- that it is our duty
implicitly to believe and obey the church: when
Christ commands us, Matt.
xxiii. 9,-- 'to
call no man father upon earth, for one is our father which is in heaven; that the service of
God is to
be performed in an unknown
tongue; when St. Paul in his first epistle to the
Corinthians hath written a whole chapter, xiv,
expressly against it - that the sacrament of the
Lord's supper is to be administered only in one kind
; when Christ instituted it, Matt. xxvi. and his
apostles ordered it, I Cor. xi. to be celebrated in
both - that the propitiatory sacrifice of Christ is
to be repeated in the mass; when the divine author
of the Epistle to the Hebrews teacheth us, x. 10,
that 'the body of Jesus Christ was offered once for
all,' and ver. 14, that 'by
one offering he hath perfected for ever them that
are sanctified,' --that men may arrive at such
heights of virtue as to perform works of merit and
supererogation ; when our Saviour orders us, Luke
xvii. 10,--'after we have done all those things
which are commanded us, to say, we are unprofitable
servants, we have done but that which was our duty
to &'- that attrition and confession, together with
the absolution of a priest, will put a dying sinner
into a state of grace and salvation when the
scripture again and again declares, Heb. xii. 14,
'that without holiness no man shall see the Lord,'
and, I Cor. vi. 9 'the unrighteous shall not inherit
the kingdom of God' -that the souls of men, even of
good men. immediately after death pass into
purgatory; when St. John is commanded from heaven to
write, Rev. xiv. 13,-- 'Blessed are the dead which
die in the Lord, that they may rest from their
labours, and their works do follow them,' --that we
must worship images, and the relies of the saints;
when our Saviour teacheth us, Matt. iv. 10,-- 'that
we must worship the Lord God, and him only we must
serve'-that we must invocate and adore saints and
angels ; when the apostle chargeth us, Col. ii. 18,
to 'let no man beguile us of our reward in a
voluntary humility and worshipping of angels' - that
we must pray to the virgin Mary and all saints to
intercede for us; when St. Paul affirms, I Tim. ii.
5, that as there is only 'one God,' so there is only
'one mediator between God and men, the man Christ
Jesus' - that it is lawful to fill the world with
rebellions and treasons, with persecutions and
massacres, for the sake of religion and the church;
when St. James assures us. i. 20, that 'the wrath of man worketh not the righteousness of
God;' and when Christ maketh universal love and
charity the distinguishing mark and badge of his
disciples, John xiii. 35, 'By this shall all men
know that ye are my disciples, if ye have love one
to another'- I say, should any man assert these
things so directly contrary to reason and to the
word of God, and vouch ever so many miracles in
confirmation of them, yet we should make no scruple
to reject and renounce them all. Nay we are obliged
to denounce anathema against the teacher of such
doctrines, though he were an apostle, though be were
an angel from heaven ; and for this we have the
warrant and authority of St. Paul, and to show that
he laid particular stress upon it, he repeats it
twice with great vehemence, Gal. i. 8, 9,-- 'Though
we or an angel from heaven preach any other gospel
unto you than that which we have preached unto you,
let him be accursed. As we Raid before, so say I now again, If any
one preach any other gospel unto you, than that ye
have received, let him be accursed.' Indeed, the
miracles alleged in support of these doctrines are
such ridiculous, incredible things, that a man must
have faith, I do not say to remove mountains, but to
swallow mountains, who can receive for truth the
legends of the church of Rome. But admitting that
any of the Romish miracles were undeniable matters
of fact, and were attested by the best and most
authentic records of time, yet I know not what the
Bishop of Rome would gain by it, but a better title
to be thought Antichrist 'For we know that the
coming of Antichrist,' as St. Paul declares,
'is after the working of
Satan with all power and signs, and lying wonders,
and with all deceivableness of unrighteousness,'-- 2
Thess ii. 9, 10 : 'and he doeth great wonders in the sight of men,' according to the prophecy of St. John,
Rev. xiii. 13, 14, 'and deceiveth them that dwell on
the earth by the means of those miracles which he
hath power to do.' Nor indeed is anything more
congruous and reasonable, than that, 'God should
send men strong delusion, that they should believe a
lie, because they received not the love
of the truth, that they might
be saved,'-- 2 Thess. ii. 10, 11.
But to return from this digression, though I hope
neither an improper nor unedifying digression, to
our main subject.
1. Advers. Judaeos orat. v. p
645, vol. 1, edit. Benedict, [Translated in the text.] - Back
2. Joseph. Antiq. lib. 18, cap.
6, sect. 3, edit. Hudson. - Back
3. Signis in templum illatis
positisque contra portam orientalem, et illis ibi sacrificarunt.--
Joseph. de Bell. Jud. lib. 6, cap. 6, sect. 1, p. 1283, edit. Hudson.
[Translated in the text.] - Back
4. autica Jamque multi ex civitate
diffugiebant, ac si continue esset expugnanda.--Joseph. de. Bell. Jud.
lib. 2, cap. 19, sect. 6, p. 1103. [Translated in the text.] - Back
5. bilium Judaeorum multi,
quasi in ea esset navis ut mergeretur, e civitate veluti natando egressi
sunt.--Ibid. cap. 20, sect. 1, p. 1105. [Translated in the text.] - Back
6. Ibid. lib 4, cap. 8, sect.
2, p. 1193, edit. Hudson. - Back
7. Euseb. Eccles. Hist. lib. 3,
cap. 5, cum notis Valesii. Epiphanium adversus Nazaraeeos' lib. 1, tom.
2, sect. 7, vol. 1, edit. Petavii ; idem de Mens. et Pond. sect- 15,
vol. 2 - Back
8. See Grotius is on the place.
and the Miracles of Jesus vindicated by Bishop
Pearce, part iv. p. 27, 28.
- Back
9. Joseph de Bell. Jud. lib. 4,
cap. 9, sect. 1 et 10, edit. Hudson. - Back
10. Matres infanitibus cibum ex ipso or rapiebant.-lb. lib. 5, cap. 10, sect. 3,
p. 1245. [Translated in the text.] - Back
11. Ac tecta quidem plena erant mulieribus et
infantibus fame enectis.--Ib. cap. 12, sect. 3, p. 1252. [Translated in
the text.] - Back
12. Ibid. lib. 6, cap. 3, sect.
4. Ibid. lib. 6. cap. 9. Peet 4. - Back
13.
Josephus de Bell. Jud. lib. 2, cap. 19. si eadem ilia hora voluisset vi
muros perrumpere, a vestigio urbem cepisset, bellumque ab ipso confectum
fuisse contigisset.- Sect. 4, p. 1102, edit Hudson [Translated in the
text.) - Back
14.
Joseph. ibid. lib. 4, cap. 9, sect. 1, 2. &c. - Back
15. Joseph. ibid. lib. 5, cap. 12, sect. I et 2 - Back
16.
Judaeis autem cum egrediendi facultate spes quoque omnis salutis
praecisa erat.- Sect. 3, p. 1252, edit. Hudson [Translated in the text.] - Back
17.
Isdaiwn, httasqai
pas docai cata sugcrisin.
Nam ex omnibus, civitatibus, quae Romanorum jugum subierunt, nostruae
sane coutigit ad summum felicitatis pervenisse, ac deinde in extremam
culamitatem incidisse, namque omnium A omnis aevi memoria res adversm, A
cum iis conferantur qum Judaeis acciderunt, longe A illis superari milii
Yidentur.-Joseph' Proem. sect. 4, p. 955. [Translated in the text.] - Back
18.
Illud autem breviter dici potest, neque aliam urbem talia perpessam eme,
neque hominum genus aliud A omni aevo aceleratius exatitisse.-Lib. 5,
cap. 10, sect. 5, p. 1246 [Translated in the text.] - Back
19. Est autem -at mirari quis
possait in eo accuratam circumacti temporis rationem: nam eundem, ut
dictum est, imensem et diem servavit quo prius templum a Babyloniis
exustum fuerat-Lib. 6, cap. 4, sect. 5; sect. 8, p. 1279, edit. Hudson.
Translated in the text.) - Back
20.
Lib. 6, cap. 9, sect. 3.
- Back
21.
Hierosolyma considerent, morari videbantur.-Tacit.
Hist. lib. 5, p. 217, edit. Lipsii. [Translated in
the text.] - Back
22. Ipsi autem Tito cessare
quidem prorsus tanto cum exercitu honestum non videbatur. Dedienai - Back
23. Metuendumque ne successus
gloriam ipsi dianinuat temporis longitudo : hac enim cuncta quidem
effici posse, sed ad gloriam facere celeri tatem. -Joseph. de Bell. Jud.
lib. 6, cap. 12, sect. 1, p. 1251, edit. I Hudson [Translated in the
text.] - Back
24.
Ibid. cap. 1, &c.- Back
25.
Quod non paucis annis illis suflicere potuisset
obsessia.-Sect. 4, p, 1213. [Translated in the
text.]
- Back
26.
In quibus vi, quidem non. quam, sola vero fame expuguari
poterant.-Lib. 6, cap. 8, sect. 4, p. 1289. [Translated in the text.) - Back
27. Deo, inquit, favente bellavimus, Deus est,
qui Judaeos ex istis munimentia detraxit ; nam humance manus et mwlinse
quid contra tales turres valeant ?-Ibid. cap, 9, sect. 1, p. 1290
[Translated in the text.] - Back
28.
Joseph Ibid. lib. 7, cap. 5, sect. 2.- Back
29.
multi autem tune a tyrannis subornati erant ad populum prophetse,
deunciantes esse auxfl;um a Deo expectandum, ut populus minus
transfugeret, et eon, qui suprimetum erant et custodep, spes retineret.
Cito autem in adversis homini persuadetur
[But at that time a number of prophets, suborned by
the tyrants, pronounced to the people that help
might be expected from God. By this means the people
were less inclined to desert, and the expectation of
it restrained the guards, and those who were
superior to fear. In adversity men are easily
persuaded.] Lib. 6, cap. 6, sect. 2, P. MI, edit.
Hudson. - Back
30.
Euseb. Eccles, Hist. lib. 4, cap. 212.- Back
31. Joseph. Antiq. lib 20, cap.
7, sect. 6, p. 893, edit. Hudson. Vide etiam de Bell. Jud U. 7, cap. 11,
sect. 1. - Back
32.
Contra Celsum, lib. 6, cap. 11, p. 638, vol. 1,
edit. Benedict. - Back
33.
Adversus Rufinum. lib. 3, col. 466, vol. 4, edit. Benedict. - Back
34.
Se enim ipsis ostensuros dicebant manifests. prodigia et signa, qua Dri
cura et providentia evenirent. Multique, fidem habentes, dementim suae
poenas pertulerunt. Eos quippe retractos Felix supplicio affecit.
[Translated in the text.] Ant lib. 20, cap. 7, sect. 6, p. 893, edit.
Hudson. - Back
35.
Nam homines seductores et fallaciis pleni, specie divini afflatus, novis
rebus et mutationibus studentes, Vulgo ut insanirent persuadebant, et
proficiebant in solitudinem; ac si illic Deus ostensurus esset eis signs
libertatis. Contra istos (inde enim videtur oritura ease insurrectio)
milites, tam pedites, quam ec uites, misit Felix, magnumque eorum
numerum interfecit. [Translated in the text.] Be Bell. Jud. lib. 2, cap.
13, sect. 4, p. 1075. - Back
36.
Antiq. lib. 20, cap. 7, sect. 6. Do Bell. Jud. lib. 2, cap. 13, sect. 5.
Facto igitur congressu AEgyptius quidem ipse cum paucis evasit;
plurimique eorum qui cum eo erant partim trucidati, partim vivi capti
bunt. [Translated in the text ] p. 1076. - Back
37.
A homine quodam proestigiatore, salutern ipsis pollicente et malorum
cessationem, si so usque ad desertum sequi vellent; atque ipsum
deceptorem, pariter ac eaB qui ilium comitati sunt, interfecerunt
milites A eo missi. [Translated in the text.] Ant. lib. 20. cap. 7,
sect. 10, 1). 895. - Back
38.
De Bell. Jud. lib. 7, cap. 11 Pauperuin it indigentiun non pancis, ut
ipsi ac adjungerent, persuasit, ct in desertum eduxit romittens ac signa
ipsis et apparitiones ostensurum. [Translated in the text.] sect 1, p.
1337. - Back
39.
His causa interitus erat pseudopropheta quidem, qui illo tempore
praedicaverat populo in civitate, "jubere Deum eos in templum ascendere,
signa salutis accepturos' [The cause of their destruction was a certain
false prophet, who at that time declared. &c. as in the text.] Lib. 6,
cap. 5, sect. 2, p. 1281. - Back
40. Bishop Pearce's Dissertation
on the destruction of Jerusalem inserted in Dr. Jortin's Remarks on
Ecclesiastical History, vol. 1, p. 27 - Back
41.
Ditto, p. 22. - Back
42. Nulla autem pars Judoeve
erat quae simul curn urbe eminentissima non interibat. [Translated 1 in the text. De Bell. Jud. lib. 4, cap. 7,
sect. 2, p. 1190, edit. Hudson. - Back
43.
Lib. 7, cap. 3, sect. 3.
- Back
44.
Ibid. cap. 6. - Back
45.
Ibid. sect. 5. - Back
46.
Ibid. cap 9. - Back
47.
Ibid. cap. 10, sect. I
- Back
48. Ibid. cap. 10 - Back
49.
Ibid.chap. 11. - Back
50.
Joseph. Do Bell. Jud. lib. 6, cap. 5, sect. I Et plurima multitudo
promiscua, ad sex hominum millia. [And a very at mixed multitude, to the
amount of six thousand.] p. 1281, edit. Hudson - Back
51.
Lib. 2 cap 13, sect B. Usque an trigiuta hominum milli, quos proestigiis
suis deceperat, congregavit. [He coleded thirty thousand of those whom
he had deceived by his impostures.] p. 1075-6. - Back
52.
vutgo w insanirent persuadebant [Translated in the text. 1 Ibid. sect 4,
p. 1075 - Back
Dissertation XX - Part Three
WE are now come to the last act of this dismal tragedy, the
destruction of Jerusalem, and the final desolution of the Jewish polity
in church and state, which our Saviour for several reasons might not
think fit to declare nakedly and plainly, and therefore chooseth to
clothe his discourse in figurative language. "He might possibly do it,"
as Dr. Jortin conceives, "to perplex the unbelieving persecuting Jews,
if his discourses should ever fall into their hands, that they might not
learn to avoid the impending evil." [1] 'Immediately after the tribulation of those
days, shall the sun be darkened, and the moon shall not give her light,
and the stars shall fall from heaven, and the powers of the heavens
shall be shaken.' Commentators generally understand this, and what
follows, of the end of the world, and of Christ's coming to judgment;
but the words 'immediately after the tribulation of those days,' show,
evidently, that he is not speaking of any distant event, but of
something immediately consequent upon the tribulation before mentioned,
and that must be the destruction of Jerusalem. It is true, his figures
are very strong, but no stronger than are used by the ancient prophets
upon similar occasions. The prophet Isaiah speaketh in the same manner
of Babylon, xiii. 9, 10,- 'Behold the day of the Lord cometh, cruel both
with wrath and fierce anger, to lay the land desolate ; and he shall
destroy the sinners thereof out of it. For the stars of heaven, and the
constellations thereof, shall not give their light; the sun shall be
darkened in his going forth, and the moon shall not cause her light to
shine.'The prophet Ezekiel speaketh in the same manner of Egypt, --
xxxii. 7, 8, 'and when I shall put thee out, I will cover the heaven,
and make the stars thereof dark; I will cover the sun with a cloud, and
the moon shall not give her light. All the bright lights of heaven will
I make dark over thee, and set darkness upon thy land, saith the Lord
God.' The prophet Daniel speaketh in the same manner of the slaughter of
the Jews by the little horn, whether by the little horn be understood
Antiochus Epiphanes, or the power of the Romans; viii. 10 -- 'And it
waxed great, even to the host of heaven; and it cast down some of the
host, and of the stars to the ground, and stamped upon them :' and the
prophet Joel, of this very destruction of Jerusalem, ii. 30, 31,- 'And I
will shew wonders in the heavens, and in the earth, blood, and fire, and
pillars of smoke. The sun shall be turned into darkness, and the moon
into blood, before the great and terrible day of the Lord come.' Thus it
is, that, in the prophetic language, great commotions and revolutions
upon earth are often represented by commotions and changes in the
heavens. Our Saviour proceedeth in the same figurative style, ver. 30,
-- And then shall appear the sign of the Son of Man in heaven; and then
shall all the tribes of the earth mourn, and they shall see the Son of
Man coming in the clouds of heaven, with power and great glory.' The
plain meaning of it is, that the destruction of Jerusalem will be such a
remarkable instance of divine vengeance, such a signal manifestation of
Christ's power and glory, that all the Jewish tribes shall mourn, and
many will be led from thence to acknowledge Christ and the Christian
religion. In the ancient prophets, God is frequently described as coming
in the 'clouds,' upon any remarkable interposition and manifestation of
his power ; and the same description is here applied to Christ. The
destruction of Jerusalem will be as ample a manifestation of Christ's
power and glory, as if he was himself to come visibly in the clouds of
heaven.
The same sort of
metaphor is carried on in the next verse, ver. 31,
And he shall send his angels with a great sound of a
trumpet, and they shall gather together his elect
from the four winds, from one end of heaven to the
other. This is all in the style and phraseology of
the prophets, and stript of its figures meaneth
only, that, after the destruction of Jerusalem,
Christ, by his angels or messengers, will gather to
himself a glorious church out of all the nations
tinder heaven. The Jews shall be 'thrust out,' as he
expresseth himself in another place, Luke, xiii. 28,
29,- 'and they shall come from the east, and from
the west, and from the north, and from the south;
and shall sit down in the kingdom of God. 'No one,
ever so little versed in history, needeth to be
told, that the Christian religion spread and
prevailed mightily after this period ; and hardly
any one thing contributed more to the success of
gospel than the destruction of Jerusalem, falling
out in the very manner, and with the very
circumstances, so particularly foretold by our
blessed Saviour.
What Dr. Warburton
hath written upon the same subject will much
illustrate and enforce the foregoing exposition.
"The prophecy of Jesus, concerning the approaching
destruction of Jerusalem by Titus, is conceived in
such high and swelling terms, that not only the
modern interpreters, but the ancient likewise, have
supposed, that our Lord interweaves into it a direct
prediction of his second coming to judgment. Hence
arose a current opinion in those times that the
consummation of all things was at hand., which hath
afforded a handle to an infidel objection in these,
insinuating, that Jesus, in order to keep his
followers attached to his service, and patient under
sufferings flattered them with the near approach of
those rewards, which completed all their views and
expectations. To which, the defenders of religion
have opposed this answer : That the distinction of
short and long, in the duration of time, is lost in
eternity ; and with the Almighty, 'a thousand years
are but as yesterday,' &c.
"But the principle
both go upon is false; and if what hath been said be
duly weighed, it will appear, that this prophecy
doth not respect Christ's second coming to judgment,
but his first; in the abolition of the Jewish
policy, and the establishment of the Christian :
that kingdom of Christ, which commenced on the total
ceasing of the theocracy For as God's reign over the
Jews entirely ended with the abolition of the temple
service, so the reign of Christ, 'in spirit and in
truth,' had then its first beginning.
"This was the true
establishment of Christianity, not that effected by
the donations or conversions of Constantine. Till
the Jewish law was abolished, over which the
'Father' presided as king, the reign of the 'Son'
could not take place; because the sovereignty of
Christ over mankind, was that very sovereignty of
God over the Jews transferred, and more largely
extended.
"This therefore being one of the most important eras in the
economy of grace, and the most awful revolution in
all God's religious dispensations ; we see the
elegance and propriety of the terms in question, to
denote so great an event, together with the
destruction of Jerusalem, by which it was effected :
for in the whole prophetic language, the change and
fall of principalities and powers, whether spiritual
or civil, are signified by the shaking of heaven and
earth, the darkening the sun and moon, and the
falling of the stars; as the rise and establishment
of new ones are by processions in the clouds of
heaven, by the sound of trumpets, and the assembling
together of hosts and congregations.' [2]
This language, as he
observes in another place, was borrowed from the
ancient hieroglyphics. "For, as in the hieroglyphic
writing, the sun, moon, and stars, were used to
represent states and empires, kings, queens, and
nobility; their eclipse and extinction, temporary
disasters or entire overthrow, &c. so in like manner
the holy prophets call kings and empires by the
names of the heavenly luminaries; their misfortunes
and overthrow are represented by eclipses and
extinction; stars failing from the firmament are
employed to denote the destruction of the nobility,
&c. In a word, the prophetic style seems to be a
speaking Hieroglyphic. These observations will not
only assist us in the study of the Old and New
Testament, but likewise vindicate their character
from the illiterate cavils of modern libertines, who
have foolishly mistaken that for the peculiar
workmanship of the prophet's heated imagination
which was the sober established language of their
times, and which God and his Son condescended to
employ as the properest conveyance of the high
mysterious ways of providence in the revelation of
themselves to mankind." [3]
To St. Matthew's account St. Luke addeth, 'And they shall fall
by the edge of the sword, and shall be led away
captive into all nations; and Jerusalem shall be
trodden down of the Gentiles, until the times of the
Gentiles be fulfilled,' -- xxi. 24. The number of
those who 'fell by the edge of the sword,' was
indeed very great. "Of those who perished during the
whole siege, there were," as Josephus saith, "eleven
hundred thousand." [4] Many were also slain at other times and in
other places. [5] By the command
of Florus, who was the first author of the war,
there were slain at Jerusalem three thousand and six
hundred: [6] by the inhabitants of Ceasarea above twenty
thousand: [7] At
Scythopolis above thirteen thousand : [8] At Ascalon two thousand five hundred, and at
Ptolemais two thousand: [9] At Alexandria,
under Tiberius Alexander, the president, fifty
thousand: [10] At Joppa, when it was taken by Cestius Gallus,
eight thousand four hundred: [11] In a
mountain called Asamon, near Sepphoris, above two
thousand : [12] at Damascus ten thousand: [13] In a battle with the Romans at Ascalon ten
thousand: [14] In an
ambuscade, near the same place, eight thousand: [15] at Japha fifteen thousand. [16] 'Of the Samaritans, upon Mount Garizin, eleven
thousand and six hundred: [17] At
Jotapa forty thousand: [18] At
Joppa, when taken by Vespasian, four thousand two
hundred: [19] At Tarichea six thousand five hundred, [20] and after the city was taken, twelve hundred:
At Gamala four thousand slain, besides five thousand
who threw themselves down a precipice: [21] Of those
who fled with John from Gischala six thousand : [22] Of the Gadarenes fifteen thousand slain,
besides an infinite number drowned: [23] In the villages of Idumea above ten thousand
slain: [24] at Gerasa a
thousand: [25] At Machaerus
seventeen hundred : [26] In the wood of
Jardes three thousand: [27] In
the castle of Massada nine hundred and sixty: [28] In Cyrene, by Catullus, the governor, three
thousand. [29]
Besides these, many of every age, sex, and
condition, were slain in this war, who are not
reckoned ; but of these who are reckoned, the number
amounts. to above one million, three hundred fifty
seven thousand, six hundred and sixty; which would
appear almost incredible, if their own historian had
not so particularly enumerated them.
But besides the Jews who 'fell by the edge of the sword,'
others were also to 'be led away captive into all
nations:' and considering the number of the slain,
the number of the captives too was very great. There
were taken, particularly at Japha, two thousand one
hundred and thirty: [30] At
Jotapha one thousand two hundred: [31] At Tarichea six thousand chosen young men were
sent to Nero, the rest sold, to the number of thirty
thousand and four hundred, besides those who were
given to Agrippa: [32] Of the Gadarenes two thousand two hundred: [33] In Idumea above a thousand. [34] Many besides these were taken at Jerusalem, so
that as Josephus himself informs us, "the number of
the captives taken in the whole war amounted to
ninety-seven thousand; the tall and handsome young
men Titus reserved for his triumph ; of the rest,
those above seventeen years of age were sent to the
works in Egypt, but most were distributed through
the Roman provinces, to be destroyed in their
theatres by the sword or by the wild beasts; those
under seventeen were sold for slaves." [35] Of
these captives, many underwent hard fate. Eleven
thousand of them perished for want. [36] Titus
exhibited all sorts of shows and spectacles at
Caesarea, and many of the captives were there
destroyed, some being exposed to the wild beasts,
and others compelled to fight in. troops against one
another. [37] At Caesarea, too, in honour of his brother's
birthday, two thousand five hundred Jews were slain;
and a great number likewise at Berytus, in honour of
his father's. [38] The like was done in other cities of Syria. [39] Those whom he reserved for his triumph were
Simon and John, the generals of the captives, and
seven hundred others of remarkable stature and
beauty. [40] Thus were the Jews miserably tormented, and
distributed over the Roman provinces ; are they not
still distressed, and dispersed over all the nations
of the earth ?
As the Jews were 'to
be led away captive into all nations,' so Jerusalem
was to be 'trodden down of the Gentiles, until the
times of the Gentiles be fulfilled.' And accordingly
Jerusalem has never since been in the possession of
the Jews, but hath constantly been in subjection to
some other nation, as first to the Romans, and
afterwards to the Saracens, and then to the Francs,
and then to the Mamalucs, and now to the Turks.
Titus, as it was related before, commanded all the city as well
as the temple to be destroyed; [41] only three towers were left standing for
monuments to posterity of the strength of the city,
and so much of the wall is encompassed the city on
the west, for barracks for the soldiers who were
left as a garrison. All the rest of the city was so
totally demolished, that there was no likelihood of
its ever being inhabited again. The soldiers who
were left there, were the tenth legion, with some
troops of horse and companies of foot, [42] under the command of Terentius Rufus. [43] When Titus came again to Jerusalem in his way
from Syria to Egypt, and beheld the sad devastation
of the city, and called to mind its former splendour
and beauty, he could not help lamenting over it, and
cursing the authors of the rebellion, who had
compelled him to the cruel necessity of destroying
so fine a city. [44] Vespasian ordered all the lands of the Jews to
be sold for his own use; and all the Jews,
wheresoever they dwelt, to pay each man every year
the same sum to the capitol of Rome, that they had
before paid to the temple at Jerusalem. [45] The desolation was so complete, that Eleazar
said to his countrymen : "What is become of our
city, which was believed to be inhabited by God ? It
is rooted up from the very foundations, and the only
monument of it that is left, is the camp of those
who destroyed it, still pitched upon its remains.
Some unhappy old men sit over the ashes of the
temple, and a few women reserved by the enemy for
the basest of injuries." [46]
The first who
rebuilt Jerusalem, though not all exactly on the
same spot, was the Roman emperor AElius Adrian., and
he called it after his own name AElia, and placed in
it a Roman colony, and dedicated a temple to Jupiter
Capitolinus in the room of the temple of the true
God. [47] While he was visiting the eastern parts of the
empire, he came to Jerusalem, as Epiphanius informs
us, [48] forty seven years after its destruction by
Titus, and found the city all levelled with the
ground, and the temple of God trodden under foot,
except a few houses: and he then formed the
resolution of rebuilding it, but his design was not
put into execution till towards the latter end of
his reign. The Jews, naturally of a seditious
spirit, were inflamed upon this occasion into open
rebellion, to recover their native city and country
out of the hands of heathen violators and
oppressors: [49] and
they were healed by a man called Barchochab, [50] a vile robber and murderer, whose name
signifying the 'son of a star,' he confidently
pretended that he was the person prophesied of by
Balaam in those words, Numb. xxiv. 17, -'There shall come a
star out of Jacob, and a sceptre shall rise out of
Israel.' They were successful in their first
enterprises through the neglect of the Romans;
[51] and
it is probable, as the rebellion was raised for this
purpose, that they made themselves masters of AElia,
or the new Jerusalem, and massacred or chased from
thence the heathen inhabitants, and the Romans
besieged and took it again ; for we read in several
authors, in Eusebius, [52] in Jerome, [53] in Chrysostom, [54] and in Appian [55] who lived at that time, that Jerusalem was again besieged by
the Romans under Adrian, and was entirely burnt and
consumed. However that be, the Jews were at length
subdued with most terrible slaughter ; fifty of
their strongest castles, and nine hundred and
eighty-five of their best towns were sacked and
demolished ; [56] five hundred and eighty thousand men fell by
the sword in battle, besides an infinite multitude
who perished by famine, and sickness, and fire, so
that Judea was almost all desolated. The Jewish
writers themselves reckon, that doubly more Jews
were slain in this war, than came out of Egypt; and
that their sufferings under Nebuchadnezzar and Titus
were not so great as what they endured under the
emperor Adrian. [57] Of the Jews who survived this second ruin of their nation, an
incredible number of every age and sex were sold
like horses, and dispersed over the face of the
earth. [58] The emperor completed his design, rebuilt the
city, re-established the colony, ordered the statue
of a hog in marble to be set up over the gate that
opened towards Bethlehem, [59] and published an edict strictly forbidding any
Jew upon pain of death to enter the city, or so much
as to look upon it at a distance. [60]
In this state Jerusalem continued, being better known by the
name of AElia, till the reign of the first Christian
emperor, Constantine the Great. The name of
Jerusalem had grown into such disuse, and was so
little remembered or known, especially among the
Heathens, that when one of the martyrs of Palestine,
who suffered in the persecution under Maximin, was
examined of what country he was, and answered of
Jerusalem, neither the governor of the province, nor
any of his assistants could comprehend what city it
was, or where situated. [61] But in Constantine's time it began to resume
its ancient name; and this emperor enlarged and
beautified it with so many stately edifices and
churches, that Eusebius said move like a courtier
than a bishop, that this "perhaps was the new
Jerusalem, which was foretold by the prophets." [62] The Jews, who hated and abhorred the Christian
religion as much or more than the heathen, assembled
again, as we learn from St. Chrysostom, to recover
their city, and to rebuild their temple:
[63] but the emperor with his soldiers repressed
their vain attempt ; and having caused their ears to
be cut off, and their bodies to be marked for
rebels, he dispersed them over all the provinces of
his empire, as so many fugitives and slaves.
The laws of
Constantine, and of his son and successor
Constantius, were likewise in other respects very
severe against the Jews: But Julian called the
Apostate, the nephew of Constantine, and successor
of Constantius, was more favourably inclined towards
them ; not that he really liked the Jews, but
disliked the Christians. and out of prejudice and
hatred to the Christian religion resolved to
reestablish the Jewish worship and ceremonies. Our
Saviour had said that 'Jerusalem should be trodden
down of the Gentiles;' and he would defeat the
prophecy, and restore the Jews. For this purpose he
wrote kindly to the whole body or "community of the
Jews." [64] expressing his concern for their former ill
treatment, and assuring them of his protection from
future oppression : and concluding with a promise,
that "if he was successful in the Persian war, he
would rebuild the holy city Jerusalem, restore them
to their habitations, live with them there. and join
with them in worshipping the great God of the
universe." [65] His zeal even exceeded his promise; for before
he set out from Antioch on his Persian expedition,
"he proposed to begin with rebuilding the temple at
Jerusalem with the greatest magnificence." [66] He assigned
immense sums for the building. He gave it in charge
to Alypius of Antioch who had formerly been
lieutenant in Britain, to superintend and hasten the
work. Alypius set about it vigorously. The governor
of the province assisted him in it. But horrible
balls of fire bursting forth near the foundations,
with frequent assaults, rendered the place
inaccessable to the workmen, who were burnt several
times: and in this manner the fiery element
obstinately repelling them, the enterprise was laid
aside." What a signal providence was it, that this
no more than the former attempts should succeed and
prosper; and that rather than the prophecies should
be defeated, a prodigy was wrought even by the
testimony of a faithful heathen historian ? The
interposition certainly was as providential, as the
attempt was impious : and the account here given is
nothing more than what Julian himself and his own
historian have testified. There are indeed many
witnesses to the truth of the fact, whom an able
critic hath well drawn together, and ranged in this
order: "Ammianus Marcellinus a Heathen, Zemuch David
a Jew, who confesseth that Julian was divinitus
impeditus, hindered by God in this attempt :
Nazianzen and Chrysostom among the
Greeks, St. Ambrose and
Ruffinus among the Latins, who flourished at the
very time when this was done: Theodoret and Sozomen
orthodox historians, Philostorgius an Arian,
Socrates a favourer of the Novatians, who wrote the
story within the space of fifty years after the
thing was done, and whilst the eye-witnesses of the
fact were yet surviving." [67] But the public hath lately been obliged with
the best and fullest account of this whole
transaction in Dr. Warburton's Julian, where the
evidence for the miracle is set in the strongest
light, and all objections are clearly refuted, to
the triumph of faith and the confusion of
infidelity.
Julian was the last
of the Heathen emperors. His successor Jovian made
it the business of his short reign, to undo as much
as was possible, all that Julian had done : and the
succeeding emperors were generally for repressing
Judaism, in the same proportion as they were zealous
for promoting Christianity. Adrian's edict was
revived, which prohibited all Jews from entering
into Jerusalem, or coming near the city ; and guards
were posted to enforce the execution of it. [68] This was a very lucrative station to the
soldiers : for the Jews used to give money for
permission to come and see the ruins of their city
and temple, and to weep over them, especially on the
day whereon Jerusalem had been taken and destroyed
by the Romans, [69] It
doth not appear that the Jews had ever the liberty
of approaching the city, unless by stealth or by
purchase, as long as it continued in subjection to
the Greek emperors. It continued in subjection to
the Greek emperors till this as well as the
neighbouring cities and countries, fell under the
dominion of the Saracens. Only in the former part of
the seventh century after Christ, and in the
beginning of the reign of the emperor Heraclius it
was taken and plundered by Chosroes king of Persia,
and the greatest cruelties were exercised on the
inhabitants. [70] Ninety
thousand Christians are said to have been sold and
sacrificed to the malice and revenge of the Jews.
But Heraclius soon repelled and routed the Persians,
rescued Jerusalem out of their hands, and banished
all Jews, forbidding them, under the severest
penalties, to come within three miles of the city.
Jerusalem was hardly
recovered from the depredations of the Persians,
before it was exposed to a worse evil by the
conquering arms of the Saracens. It was in the
beginning of the same seventh century, that Mohammed
himself began to
preach and propagate his new religion: and this
little cloud which was at first no bigger than a
man's hand soon overspread and darkened the whole
hemisphere. Mohammed himself conquered some parts of
Arabia. His successor, Abubeker, broke into
Palestine and Syria. Omar, the next caliph, was one
of the most rapid conquerors who ever spread
desolation upon the face of the earth. His reign was
of no longer duration than ten years and a half; and
in that time he subdued all Arabia, Syria,
Mesopotamia, Persia, and Egypt. His army invested
Jerusalem. [71] He came thither in person; and the Christians
after a long siege being reduced to the greatest
extremities, in the year of the city capitulation.
He granted them honorable conditions; he would not
allow any of their churches to be taken from them ;
but only demanded of the Patriarch, with great
modesty, a place where he might build a mosque. The
Patriarch showed him Jacob's stone, and the place
where the temple of Solomon had been built, which
the Christians had filled with ordure in hatred to
the Jews. Omar began himself to cleanse the place
followed in this act of piety by the principal
officers of his army ; and it was in this place that
the first mosque was erected at Jerusalem.
Sophronius, the Patriarch, said, upon Omar's taking
possession of the city, 'This is of a truth the
abomination nation of desolation spoken of by Daniel
the prophet standing in the holy place.' [72] Omar the conqueror of Jerusalem is by some
authors said also to have died there, being stabbed
by a slave at morning prayers in the mosque which he
had erected. Abdolmelik the son of Merwan, the
twelfth caliph, enlarged the mosque at Jerusalem,
and ordered the people to go thither on pilgrimage,
instead of Mecca, which was then in the hands of the
rebe Abdollah; [73] and afterwards when the pilgrimage to Mecca was
by any accident interrupted, the Mussulmen used to
repair to Jerusalem for the same purposes of
devotion. [74]
In this manner the
holy city was transferred from the possession of the
Greek Christians into the dominion of the Arabian
Mussulmen, and continued in subjection to the
caliphs till the latter part of the eleventh
century, that is, above 400 years. At that time the
Turks of the Selzuccian race had made themselves
masters of' Persia, had usurped the government, but
submitted to the religion of the country ; and being
firmly seated there, they extended their conquests
as far as Jerusalem, and farther. [75] They drove out the Arabians, and also
despoiled the caliphs of their power over it; and
they kept possession of it, till being weakened by
divisions among themselves, they were ejected by the
caliph of Egypt. The caliph of Egypt, perceiving the
divisions and weakness of the Turks, advanced to
Jerusalem with an army ; and the Turks expecting no
succour, presently surrendered it to him. But though
it thus changed masters, and passed from the
Arabians to the Turks, and from the Turks to the
Egyptians, yet the religion professed there was
still the same, the Mohammedan being authorized and
established, and the Christian only tolerated upon
payment of tribute.
The Egyptians
enjoyed their conquests but a little while; for, in
the same year that they took possession of it, they
were dispossesed again by the Franks, as they are
generally denominated, or the Latin Christians. [76] Peter, the hermit of Amiens in France, went on
a pilgrimage to Palestine, and there having seen and
shared in the distresses and miseries of the
Christians, he represented them at his return in
such pathetic terms, that by his preaching and
instigation, and by the authority of pope Urban II,
and the Council of Clermont, the west was stirred up
against the east, Europe against Asia, the
Christians against the Mussulmen, for the retaking
of Jerusalem, and for the recovery of the holy land
out of the hands of the infidels. It was the
epidemic madness of the time ; and old and young,
men and women, priests and soldiers, monks and
merchants, peasants and mechanics, all were eager to
assume the cross, and to set out for what they
thought the holy wars. Some assert that the number
of those who went out on this expedition amounted to
above a million. They who make the lowest
computation affirm, that there were at least three
hundred thousand fighting men. After some losses and
some victories the army sat down before Jerusalem,
and after a siege of five weeks took it by storm, on
the fifteenth of July in the year of Christ 1099;
and all, who were not Christians, they put to the
sword. They massacred above seventy thousand
Musselmen; and hit the Jews in the place they
gathered and burnt together; and the spoil that they
found in the mosques was of inestimable value.
Godfrey of Boulogne, the general, was chosen king;
and there reigned nine kings in succession; and the
kingdom subsisted eighty-eight years, till the year
of Christ 1187, when the Mussulmen regained their
former dominion, and with scarce any interruption
have retained it ever since.
At that time the
famous Saladin, having subverted the government of
the caliph , had caused himself to be proclaimed
sultan of Egypt. Having also "subdued Syria and
Arabia, he formed the design of besieging Jerusalem,
and of putting an end to that kingdom. [77] He marched against it with a powerful and
victorious army and took it by capitulation on
Friday the 2d of October, after a siege of fourteen
days. He compelled the Christians to redeem their
lives at the price of ten pieces of gold for a man,
five for a woman, and two for a boy or girl. He
restored to the oriental Christians the church of
the holy sepulchre ; but forced the Franks or western Christians
to depart to Tyre or other places, which were in the
possession of their countrymen. But though the in
the hands of the Mussulmen, yet the Christians had
still their nominal king of Jerusalem : and for some
time Richard I of England, who was one of the most
renowned crusaders, and had eminently distinguished
himself in the holy wars, gloried in the empty
title. The city however did not remain so assured to
the family of Saladin : [78] but thirty
years after his nephew Al Moadham, sultan of
Damascus, was obliged to demolish the walls, not
being able to keep it himself, and fearing lest the
Franks, who were then again become formidable in
those parts, should establish themselves again in a
place of such strength. Afterwards, in the year
1228, another of Saladin's family, [79] Al Kamel, the sultan of Egypt, who after the
death of his kinsman Al Moadham enjoyed part of his
estates, to secure his own kingdom, made a treaty
with the Franks, and yielded up Jerusalem to the
emperor Frederic II, upon condition that he should
not rebuild the walls, and that the mosques should
be reserved for the devotions of the Mussulmen.
Frederic was accordingly crowned king there, but
soon returned into Europe. Not many years
intervened, before the Christians broke the truce: [80] and Melecsalah, sultan of Egypt, being greatly offended,
marched directly towards Jerusalem, put all the
Franks therein to the sword, demolished the castle
which they had built, sacked and raised the city,
not even sparing the sepulchre of our Saviour' which
till that time had never been violated or defiled ;
and before the end of the same century, the
crusaders or European Christians were totally
extirpated out of the holy land having lost in their
eastern expeditions, according to some accounts,
above two millions of persons. [81] Before this time the Manialucs or the foreign
slaves to the Egyptian sultans had usurped the
government from their masters : and soon after this
Kazan the chan of the Mogul-Tartars made an
irruption into Syria, routed Al Naser the Sultan of
Egypt, had Damascus surrendered to him, and ordered
Jerusalem to be repaired and fortified. [[82] But being
recalled by great troubles in Persia, he was obliged
to quit his new conquests, and the Mainaluc sultan
of Egypt soon took possession of them again. In like
manner, when the great Timur or Tamerlane, like a
mighty torrent, overwhelmed Asia, and vanquished
both the Turkish and Egyptian sultans, he went twice
in passing and repassing to visit the holy city,
gave many
presents to the religious persons, and freed the
inhabitants from subsidies and garrisons. [83] But
the ebb was almost as sudden as the flood. He died
within a few years, and his sons and grandsons
quarrelling about the succession, his vast empire in
a little time mouldered away; and Jerusalem with the
neighbouring countries reverted to the obedience of
the Mamalucs again. It was indeed in a ruined and
desolate state, as Chalcocondylas describes it, [84] and the
Christians paid large tribute to the sultans of
Egypt for access to the sepulchre of Jesus. And in
the same state it continued, with little variation,
under the dominion of the Mamalucs, for the space of
above 260 years, till at length this with the other
territories of the Mamalucs fell a prey to the arms
of the Turks of the Othman race.
It was about the
year 1516, that Selim, the ninth emperor of the
Turks, turned his arms against Egypt ; [85] and
having conquered one sultan, and hanged another, he
annexed Syria, Egypt, and all the dominions of the
Mamalucs, to the Othman empire. In his way to Egypt,
he did as Kazan and Tamerlane had done before him;
he went to visit the holy city, he seat of so many
prophets, and the scene of so many miracles. [86] It lay
at that time miserable deformed and ruined,
according to the account of a contemporary
historian, not inhabited by the Jews, who were
banished into all the world, but by a few
Christians, who paid large tribute to the Egyptian
sultans for the possession of the holy sepulchre. [87] Selim offered up his devotions at the monuments
of the old prophets, and presented the Christian
priests with as much money as was sufficient to buy
them provisions for six months ; and having stayed
there one night, he went to join his army at Gaza.
From that time to this, the "Othman emperors have
possessed it under the title of Hami, that is, of
protectors, and not of masters :" [88] though they are, more properly, tyrants and
oppressors. Turks, Arabians. and Christians of
various sects and nations, dwell there out of
reverence to the place; but very few Jews; and of
those, the greatest part, as Basnage says, are
beggars, and live upon alms. [89] The
Jews say, that when the Messiah shall come, the city
will undergo a conflagration, and inundation, in
order to be purified from the defilements, which the
Christian and Mohammedan have committed in it; and
therefore they choose not to settle there. But the
writer, just mentioned, assigns two more probable
and natural reasons. "One is, that the Mohammedans
look upon Jerusalem as a holy place: and therefore
there are a great many Santons and devout Mussulmen,
who have taken up their abode there, who are
persecutors of the Jews, as well as of the
Christians, so that they have less tranquillity and
liberty in Jerusalem than in other places: and as
there is very little trade, there is not much to be
got ; and this want of gain drives them away."
By thus tracing the
history of Jerusalem, from the destruction by Titus
to the present time, it appears, evidently, that as
the Jews have been 'led away captive into all
nations,' so Jerusalem hath been 'trodden down of
the Gentiles.' There are now almost 1700 years , in
which the Jewish nation have been a standing
monument of the truth of Christ's predictions,
themselves dispersed over the face of the whole
earth, and groaning under the yoke of foreign lords
and conquerors : and at this day there is no reason
to doubt but they will continue in the same state,
nor ever recover their native country, 'until the
tines of the Gentiles be fulfilled.' Our Saviour's
words are very memorable, 'Jerusalem shall be
trodden down of the Gentiles, until the times of the
Gentiles be fulfilled.' It is still trodden down by
the Gentiles, and consequently the times of the
Gentiles are not yet fulfilled. When 'the times of
the Gentiles' shall be "fulfilled," then the
expression implies, that the Jews shall be restored
: and for what reason, can we believe, that though
they are dispersed among all nations, yet, by a
constant miracle, they are kept distinct from all,
but for the farther manisfestation of God's purposes
towards them? The prophecies have been accomplished,
to the greatest exactness, in the destruction of
their city, and its continuing still subject to
strangers ; in the dispersion of their people, and
their living still separate from all people: and why
should not the remaining parts of the same
prophecies be as fully accomplished too, in their
restoration, at the proper season, when 'the times
of the Gentiles shall be fulfilled ?' The times of
the Gentiles will be fulfilled when the times of
'the four great kingdoms' of the Gentiles, according
to Daniel's prophecies, shall be expired, and 'the
fifth kingdom,' or the kingdom of Christ, shall be
set up in their place, and 'the saints of the most
High shall take the kingdom, and possess the kingdom
for ever, even for ever and ever.' Jerusalem, as it
has hitherto remained, so probably will remain in
subjection to the Gentiles, 'until these times of
the Gentiles be fulfilled;' or, as St. Paul
expresseth it, Rom. xi. 25, 26,-- 'until the fulness
of the Gentiles be come in: and so all Israel shall
be saved,' and become again the people of God. 'The
fulness of the Jews' will come in, as well as 'the
fulness of the Gentiles.' For, ver. 12, &c. 'if the
fall of them be the riches of the world,' and the
diminishing of them the riches of the Gentiles, how
much more their fulness ?' For I would not,
brethren, that ye should be ignorant of this
mystery, that blindness in part has happened to
Israel, until the fulness of the Gentiles be come
in: and so all Israel shall be saved.
1. Dr. Jortin's Remarks on Ecclesiast. History
vol. 1, p. 75.
- Back
2. Warburton's Julian, book 1, chap. 1, p. 21, &c.
2nd edit. - Back
3. Divine Legation, vol. 2, book 4, sect. 4. - Back
4. Totius autem obsidionis tempore undecies
centena hominum millia perierunt. - De bel. Jan. ib. 6, cap. 9, sect. 3,
p. 1291, edit. Hudson. [Translated in the text.] - Back
5. Just. Lipsius de Constantia, lib. 2 cap. 21.
Usher's Annals, in the conclusion. Ronnage's Hist. of the Jews. book 1.
chap. 8. sect. 19. - Back
6. Joseph. ib. lib. 2. cap. 14. sect. 9 - Back
7. Ibid. cap. 18, sect, 1. - Back
8. Ibid. sect. 3. - Back
9. Ibid. sect 5. - Back
10. Ibid. sect. 8. - Back
11. Ibid. sec. 10. - Back
12. Ibid. sect. 11. - Back
13.
Ibid. cap. 20, sect. 2. - Back
14.
Lib. 3, cap. 2, sect. I - Back
15.Ibid. sect 3. - Back
16.
Ibid. cap. 7, sect. 21. - Back
17.
Ibid. sect. 32. - Back
18.
Ibid. sect. 36. - Back
19.Ibid. cap. 8. sect. 3. - Back
20.
Ibid. cap. 9, wet. 9, 10 - Back
21.
Lib. 4, cap. 1, sect. 10. - Back
22. Ibid. cap. 2, sect. 5. - Back
23.
Ibid. cap. 7, sect. 5. - Back
24.
Ibid. cap, 8, sect. .1. - Back
25.
Ibid, cap. 9, sect. 1. - Back
26.
Lib. 7, cap. 6, sect. 4. - Back
27. Ibid. sect. 6. - Back
28.
Ibid. cap. 9, sect. I - Back
29.
Ibid. cap. It, sect. 2, - Back
30.
Lib. 3. cap. 7, sect. 31 - Back
31. Ibid. sect. 36. - Back
32.
Ibid. cap. 9, sect. 10. - Back
33.
Lib. 4, cap. 7, sect. 5. - Back
34.
lbid. cap. 8, sect. 1. - Back
35.
Lib. 6, cap. 9, sect. 2 et 3, p. 1291. [Translated in the text.]
.-Tom,p.123. - Back
36.
Ibid. sect. 2. - Back
37.
Lib. 7, cap. 2, sect 1. - Back
38.
Ibid. cap. 3, sect. 1. - Back
39.
Ibid. cap. 5, sect 1. - Back
40. Ibid, sect. 3. - Back
41.
Joseph. de Bell, Jud. lib. 7. cap. 1, sect. 1. edit. Hudson. - Back
42.
Ibid. sect. 2. - Back
43.
Ibid. cap. 2. - Back
44.
Ibid. cap. 5. sect. 2, - Back
45.
Ibid. cap. 6, sect. 6. - Back
46.
Quid de ea factum est, quam Deum habitasse credidimus? Radicitus ex
fundamentis evulaa est, et id solum ejus monumentum relictum, castra
scilieet illorum a quibus exciBa est jam reliquiis ejus imposita. Senes
vero infelices templi cineribus assident, et paucEe mulieres ad
turpissimam pudoris injuriam ab hostibus reservatm. [Translated in the
text.] Ibid. cap. 8 sect. 7, p. 1329. - Back
47.Dionis Casa. Hist. lib. 69, p. 793, edit.
Leunclay. Hanov. 1606. - Back
48. Epiphan. de Mena. et Pond. cap. 14, p. 170, vol. 2, edit.
Petavii - Back
49. Dionis
Hist. ibid. - Back
50.
Euseb. Eccles. Hist. lib. 4, cap. 6. Vide etiam Scaligeri Animadvers, in
Eusebii Cl,ron. p. 216. - Back
51.
Dionis. Hist. ibid. - Back
52.
Euseb. 'Demons. Evang. lib. 2, cap. $8, p. 71, lib, 6, cap. 18, p. 286,
edit. P" 1628. - Back
53.
Hieron. in Jerem. xxxi. col. 679; in Ezek. Y. col. 726; in Dan. ix. col.
1117. in loel i. col 1340 vol. 3, edit Benedict.
- Back
54.
Orat. v. advers. Judaeos, vol, 1, p. 645, edit. Benedict. - Back
55.
Appian. De Bell. Syr. p. 119, edit. Steph.; p. 191, edit. Tollii. - Back
56.
Dionis Hist ibid. 111. 794. - Back
57.
Author libri Juchasin scribit Hadrianum, duplo plures Judseos in hoc
hello trucidasae quam egressi sint ex AEgypto. Alius libro qui
inacribitur [Hebrew] quem Drusius laudat in Praeteritis, Non sic
afflixisse eos Nebuchadnezarem neque Titum, sicut Hadrianus imperator.
[The author of the book Juchazin, narrates that Adrian put to death in
this war, more than twice as many Jews as came out of Egypt. Another, in
a book entities Malche-Rome, which.. Drusius commends in his Annals,
saith that neither Nebuchadnezzar nor Titus afflicted them so much as
the emperor Adrian.] Mede'a Works, b. 3, p. 443. - Back
58.
Hieron. in Jerem. xxxi. col. 679; in Zach. xi. col. 1744, vol. 3, edit.
Benedict. Chron. Alex. p. 596. - Back
59.
Euseb. et Hieron. Chron. Ann. 187.
- Back
60. Euseb.
Hist. lib. 4, cap. 6. Hieron. in U. vi. col. 65,
vol. 3, edit. Benedict. Justin. Mart. Apol. Prim. p.
84, edit. Par. p. 71, Thirlbii. - Back
61.
Euseb de Mart. Palaest. cap 11 - Back
62.
Atque fuerit recens ilia ac nova Hierusalem. prophetarum vaticiniis
praedicata. [Translated in the text.] Euseb. de Vit. Const. lib. 3 cap.
33. - Back
63.
Chryosostom. Orat. v. advers. Jud Sect. 11. p. 645. Orat. Ti. sect. 2,
p. 651, viii. 1. edit. Benedict. - Back
64.
Juliani Epist. 25. h8awy rw xwyw. [Translated in the text.] p. 396,
edit. Spanhe. Inii. - Back
65.
Quo et ipse Persico halln ex animi sententia gesto, ,sanctara urbem
Hierusalem, quam multos jam annos habitatam videre desideratia, meis
laboribus refectarn incolam, et una vobiscum in ea optimo, Deo
gratiasagam. [Translated in the text.] Ibid. p. 398.
- Back
66. Ambitiosum
quondam apud Ilierosolymam teinpluin, quod post
multa et interneciva certamina obsidente Vespasiano
posteaque Tito wgre est expugnatum, instaurare
sumptibus cogitabat immodicis: negotiunique
maturandum Alypio dederat Antiochensi, qw olim
Brittannias curaverat pro preefectis. Cum il--iie.
rei 0-!i fertiter instaret Alypiuo, juraveretque
provinciae rector, metuendi globi flaminaruin prope
fundaments crebris as sultibus erumpentes, fecere
locum exustis aliquotics operantibus inaccessum:
hocque ku'. do elemento destinatius repellente,
cessavit inceptum. [He purposed at an enormous
expence, to rebuild the magnificent temple at
Jerusalem, which had been with difficulty destroyed
after many bloody battles in the siege which was
commenced by Vespasian and continued by Titus. He
gave it in charge to Alypius, &c. as in the text.]
Amm. Marcell. lib. 23, cap. 1, p 350 edit. Valesii.
1681. - Back
67.
Whitby's General Preface, P. xxviii.
- Back
68. Augustini.
Serm. 5, sect. 5, inna. 5 p. 23, edit. Benedict
Antwerp. Sulpicii Severi Ifist. lib 2, p. 99. edit.
F'Izevir, 1656. - - Back
69.
Hieron. in Sophon. i. col. 1655. vol. 3, edit Benedict. - Back
70.
Theoph. ad Heracl. p, 252, &c. edit. Paris.; p. 200, &c. edit. VeneL
Cedren. ad Heracl. p. 408, edit Paris; p. 322, &c. edit. Venet.
Basnagge!s Hist of the Jews, b. 6 chap. 18, wet. 7. - Back
71.
Elmacini Hist. Saracen. lih. 1, p. 22 & 28, edit, Urpenii. Herbelot.
Biblioth. OrienLile, p. 687. Basnage's Hist. of the Jews, b. 6, chap 19.
sect. t Ockley's Hist of the Sarur.ens,vol. 1, p. 243, &c. - Back
72.
Theophanes, p. 281, edit. Paris.; p. 224. edit VeneL Bagnage, ibid.
Ockley, 210. - Back
73.
Elmacin. Hist. Sar. lib. 1. p. 58. Ockley, vol. 2, p. 299. - Back
74. Herbelot
Bib. Orient. p. 270. - Back
75. Elmacini
Hist Sar. lib. 3, p. 267-287 Abut.Pbaraji;. Hist
Dyn. 9. p 243 Vern Pecockii. Herbelot. Bib. Orient.
p. 969
- Back
76.
Abul-Pharajii Hist. Dyn. 9, p. 243. Vera. Pocockii.
Elmacini Hist: Saracen. lib. 3, p. 293. Herhelot.
Bib. Orient. p. 269. Savage's Abridg of Knolleff and
Ricaut. vol. 1, p. 1% &c. Voltaire's fliat. of
Europe, of the Crusades, Bla'ir's Chronol. Tables. - Back
77. Elmacin.
ibid. p. 293. Abul-Pharaj. ibid. p. 273, 274.
Herbelot, ibid. p. 269 et 743. Knolles and Savage,
p. 54. Voltaire, ibid. Blair's Chronological Tables. - Back
78. Herbelot,
ibid. p. 269. Knolles and Savage. p. 74. Voltaire,
ibid. - Back
79.
Abul-Pharajii ibid. p. 305. Iferbelot. ibid. 1). 269
et 745. Knolles and Savage, p 81. Voltaire, ibid.
and Annals of the Empire. Ann. 1229. - Back
80.
Herbelot, ibid. p. 269. Knolles and Savage, p. 83. - Back
81. Knolles
and Savage, 11. 95. Voltaire, ibid.
- Back
82. Putockii
Supplem. ad Abul-Pharaj. p. 2. Knolles and Savage,
p. 91 - Back
83.
Chalcocondylas de rebus Turc. lib. & Herbelot, p.
877, &t. Knolles and Sange, P. 138, &c. - Back
84. Sepulchrum
Jesu sub potestate istius regis in Palsentina situm
est, unde plurimum lacri ei accedit.-Siturn in urbe
Hierusalem, quw devastata est cum maritimis
regionibul [The sepulchre of Jesus was situated in
Palestine, which was under the dominion of this
king, from which he derived much gain.-It was
situated in the city of Jerusalem, which with the
maritime countries was laid waste.] Chalcocond.
ibid. p. 75, edit. Paris.; p. 59. edit. VeneL - Back
85. Pocockii
Supplem. ad Abul-Pharaj. p. 29, 80, 49. Herbelot.
Bib. OrieuL p. 802. Knolles and Savage, p. 240, &c.
Prince Cantemir's Hist. of the Othman empire, in
Selern 1. - Back
86. Pauli
Jovii Hist. lib. 17. Herbeloti ibid. Knolles and
Savage, p. 243. Prince Cantemir, ibid. Sect. 21, p.
163.
- Back
87. Paulus
Jovius, ibid. Ea tune miserabili sacrartun ruinarum
deformitate inculta atque deserts; non a Judmis
veteribus incolis, qui tune toto orbe extorres in
admissi oceleris poenam, nee sedern nee patriam
habent. sed a paucia Christiania incolebstur. 1; cum
ignominia. et gravi admoduin coutumelia, Christiani
nominis, ob conces"M wenerandi sepulchi
possessionem, grave tributtun Ngyptiis regibus
persolvunt, &c.
[It was at the time neglected and deserted on
account of the miserable state of its sacred ruins,
being inhabited by a few Christians only, and not by
the Jews, it's former possessors; who, as a
punishment for their crimes, were then exiles in
every part of the world having no fixed residence or
country they could call their own. Loaded with the
igno miny and reproach attached to the name of
Christians, they pay to, the kings of Egypt heavy
tribute for the possession of the holy sepulchre.] - Back
88. Et sea
succesbeurs Vont possedie jusqu'a present sous le
titre de Hami. c'est, dire, de protecteurs, et non
pan de maitres, (Translated in the text.] flerbelm
P. 270. - Back
89. Basuage's
Hist. of the Jews, book 7. chap. 21, ried. its. - Back
Dissertation XXI - Part Four
WHEN we first
entered on an explanation of our Saviour's
prophecies, relating to the destruction of
Jerusalem, comprised chiefly in this 24th chapter of
St. Matthew, it was observed, that the disciples in
their question propose two things to our Saviour;
first, when should be the 'time' of his coming, or
the destruction of Jerusalem; and secondly, what
should be the 'signs' of it, ver. 3,-- ' Tell us
when shall these things be, and what shall be the
sign of thy coming, and of the conclusion of the
age.' The latter part of the question our Saviour
answereth first, and treateth at large of the
'signs' of the destruction of Jerusalem from the 4th
verse of the chapter to the 31st inclusive. He
toucheth upon the most material passages and
incidents, not only of those which were to forerun
this great event, but likewise of those which were
to attend, and immediately to follow upon it : and
having thus answered the latter part of the
question, he proceeds now in verse 32nd to answer
the former part of the question, as to the 'time' of
his coming, and the destruction of Jerusalem.
He begins with
observing that the signs which he had given, would
be as certain an indication of the time of his
coming, as the fig-tree's putting forth its leaves
is of the approach of summer; ver. 32, 33, -- ' Now
learn a parable of the fig-tree : when his branch is
yet tender, and putteth forth leaves, ye know that
summer is nigh: So likewise ye, when ye shall see
all these things, know that it is near,' or he is
near, 'even at the doors.' He proceeds to declare
that the time of his coming was at no very great
distance, and to show that he hath been speaking all
this while of the destruction of Jerusalem, he
affirms with his usual affirmation, ver 34, 'Verily
I say unto you, This generation shall not pass, till
all these things be fulfilled.' It is to me a wonder
how any man can refer part of the foregoing
discourse to the destruction of Jerusalem, and part
to the end of the world, or any other distant event,
when it is said so positively here in the
conclusion, 'All these things shall be fulfilled in
this generation.' It seemeth as if our 'Saviour had
been aware of some such misapplication of his words,
by adding yet greater force and emphasis to his
affirmation, ver. 35, -- 'Heaven and earth shall
pass away, but my words shall not pass away.' It is
a common figure of speech in the oriental languages,
to say of two things that the one shall be and the
other shall not be, when the meaning is only that
the one shall happen sooner or more easily than the
other. As in this instance of our Saviour,'Heaven
and earth shall pass away, but my words shall not
pass away,' the meaning is, Heaven and earth shall
sooner or more easily pass away than my words shall
pass away; the frame of the universe shall sooner or
more easily be dissolved than my words shall not be
fulfilled : And thus it is expressed by St. Luke
upon a like occasion, xvi. 17, -- ' It is easier for
heaven and earth to pass, than one tittle of the law
to fall.' In another place he says, Matt. xvi. 28,-
- 'There are some standing here, who shall not taste
of death, till they see the Son of man coming in his
kingdom:' intimating that it would not succeed
immediately, and yet not at such a distance of time,
but that some then living should be spectators of
the calamities coming upon the nation. In like
manner he says to the women, who bewailed and
lamented him as be was going to be crucified, Luke
xxiii. 28, -- Daughters of Jerusalem, weep not for
me, but weep for yourselves, and for your children:'
which sufficiently implied, that the days of
distress and misery were coming, and would fall on
them and their children. But at that time there was
not any appearance of such immediate ruin. The
wisest politician could not have inferred it from
the then present state of affairs. Nothing less than
divine prescience could have certainly foreseen and
foretold it.
But still the exact time of this judgment was
unknown to all creatures, ver. 36, -- 'But of that
day and hour knoweth no man, no not the angels of
heaven, but my Father only.' The word wra is of larger signification than 'hour ;' [1] and besides it seemeth somewhat improper to
say, ' Of that day and hour knoweth no man;' for if
the 'day' was not known, certainly the 'hour' was
not, and it was superfluous to make such an
addition. I conceive therefore that the passage
should be rendered, not 'Of that day and hour
knoweth no man,' but 'Of that day and season knoweth
no man,' as the word is frequently used in the best
authors both sacred and profane. It is true our
Saviour declares, 'All these things shall be
fulfilled in this generation;' it is true the
prophet Daniel hath given some intimation of the
time in his famous prophecy of the seventy weeks :
but though this great revolution was to happen in
that generation; though it was to happen towards the
conclusion of seventy weeks or 490 years, to be
computed from a certain date that is not easy to be
fixed ; yet the particular 'day,' the particular
'season' in which it was to happen, might still
remain a secret to men and angels: and our Saviour
had before, ver. 20, advised his disciples to pray,
that their 'flight be not in the winter, neither on
the sabbath-day;' the 'day' not being known, they
might pray that their flight be not on the
'sabbath-day;' the' season' not being known, they
might pray that their flight be not in the 'winter.'
As it was in the days of Noah, saith our Saviour,
ver. 37, 38, 39. so shall it be now. As then, they
were eating and drinking, marrying and giving in
marriage, till they were surprised by the flood,
notwithstanding the frequent warnings and
admonitions of that preacher of righteousness : so
now they shall he engaged in the business and
pleasures of be world, little expecting little
thinking of this universal ruin, till it come upon
them, notwithstanding the express predictions and
declarations of Christ and his apostles. 'Then shalt
two be in the field, the one shall be taken and the
other left: Two women shall be grinding at the
mill.' Dr. Shaw, in his travels, making some
observations upon the kingdoms of Algiers and Tunis,
says in p. 297, that "women alone are employed to
grind their corn, and that when the uppermost
mill-stone is large, or expedition is required, then
only, a second woman is called in to assist." This
observation I owe to Bishop Pearce.- "Two women
shall be grinding at the mill, the one shall be
taken and the other left.'-- ver. 40, 41. That is,
Providence will then make a distinction between such
as are not at all distinguished now. Some shall be
rescued from the destruction of Jerusalem, like Lot
out of the burning of Sodom; while others, no ways'
perhaps different in outward circumstances, shall be
left to perish in it.
The matter is carried somewhat farther in the parallel place of
St. Mark ; and it is said not only that the angels were excluded from,
the knowledge of the particular time, but that the Son himself was also
ignorant of it. The 13th chapter of that evangelist answers to the 24th
of St. Matthew. Our Saviour treateth there of the signs and
circumstances of his coming, and the destruction of Jerusalem, from the
5th to the 27th verse inclusive; and then at verse the 28th he proceeds
to treat of the time of his coming and the destruction of Jerusalem. The
text in St. Matthew is, 'of that day and season knoweth no man, no not
the angels of heaven, but my Father only. The text in St. Mark is, 'Of
that day and season knoweth no man, no not the angels which are in
heaven, neither the Son but the Father.' It is true the words 'jde o ouoj,' neither the 'Son,' were omitted in some
copies of St. Mark, as they are inserted in some copies of St. Matthew:
but there is no sufficient authority for the omission in St. Mark, any
more than for the insertion in St. Matthew. Erasmus and some of the
moderns are of opinion, that the words were omitted in the text of St.
Matthew lest they should afford a handle to the Arians for proving the
Son to be inferior to the Father:" [2] but it was to little purpose to erase them out
of St. Matthew, and to leave them standing in St. Mark. On the contrary,
St. Ambrose and Rome of the ancients assert, [3] that they were inserted in the text of St. Mark
by the Arians; but there is as little foundation or pretence for this
assertion, as there is for the other. It is much more probable, that
they were omitted in some copies of St. Mark by some indiscreet
orthodox, who thought them to bear too hard upon our Saviour's divinity.
For all the most ancient copies and translations extant retain them; the
most ancient fathers quote them, and comment upon them; and certainly it
is easier for words to be omitted in a copy, so as that the omission
should not generally prevail afterwards, than it is for words to be
inserted in a copy, so as that the insertion should generally prevail
afterwards. Admit the words therefore as the genuine words of St. Mark
we must, and we may without any prejudice to our Saviour's divinity. For
Christ may be considered in two respects, in his human and his divine
nature; and what is said with regard only to the former, doth not at all
affect the latter. As he was the great teacher and revealer of his
Father's will, he might know more than the angels, and yet be might not
know all things. It is said in St. Luke ii. 52, that 'Jesus increased in
wisdom and stature, and in favor with God and man.' He 'increased in
wisdom,' and consequently in his human nature he was not omniscient. In
his human nature he was the 'son' of David; in his divine nature he was
the .Lord' of David. In his human nature he was upon earth; in his
divine nature he was in heaven, John iii. 13, even while upon earth. In
like manner it may be said, that though as God he might know all things,
yet he might be ignorant of some things, as man. And of this particular
the Messiah might be ignorant, because it was no part of his office or
commission to reveal it. 'It is not for you to know the times or the
seasons, which the Father hath put in his own power,' as our Saviour
said, Acts i. 7, when a like question was proposed to him. It might be
proper for the disciples, and for the Jews too by their means, to know
the signs and circumstances of our Saviour's coming, and the destruction
of Jerusalem; but upon many accounts it might be unfit for them both, to
know the precise time.
Hitherto we have
explained this 24th chapter of St. Matthew, as
relating to the destruction of Jerusalem; and,
without doubt, as relating to the destruction of
Jerusalem it is primarily to be understood. But
though it is to be understood of this primarily, yet
it is not to be understood of this only; for there
is no question that our Saviour had a farther view
and meaning in. it. It is usual with the prophets to
frame and express their prophecies so, as that they
shall comprehend more than one event, and have their
several periods of completion. This every one must
have observed, who hath been ever so little
conversant in the writings of the ancient prophets:
and this I conceive to be the case here ; and the
destruction of Jerusalem to be typical of the end of
the world. The destruction of a great city is a
lively type and image of the end of the world; and
we may observe, that our Saviour no sooner begins to
speak of the destruction of Jerusalem, than his
figures are raised, his language is swelled, and he
expresseth himself in such terms, as in a lower
sense indeed, are applicable to the destruction of
Jerusalem, but describe something higher in their
proper and genuine signification. 'The sun shall be
darkened, the moon shall not give her light, the
stars shall fall from heaven, the powers of the
heavens shall be shaken, the Son of Man shall come
in the clouds of heaven with power and great glory,
and he shall send his angels with a great sound of a
trumpet, and they shall gather together his elect
from the four winds, from one end of heaven to the
other.' These passages, in a figurative sense, as we
have seen, May be understood of the destruction of
Jerusalem; but in their literal sense can be meant
only of the end of the world. In like manner, that
text, 'Of that day and season knoweth no man, no not
the angels of heaven, but my Father only; ' the
consistence and connection of the discourse oblige
us to understand it as spoken of the time of the
destruction of Jerusalem, but in a higher sense it
may be true also of the time of the end of the
world, and the general judgment. All the subsequent
discourse too, we may observe, doth not relate so
properly to the destruction of Jerusalem, as to the
end of the world and the general judgment. Our
Saviour loseth sight, as it were, of his former
subject, and adapts his discourse more to the
latter. And the end of the Jewish state was, in a
manner, the end of the world to many of the Jews.
The remaining part
of the chapter is so clear and easy as to need no
comment or explanation. It will be more proper to
conclude with some useful reflections upon the
whole.
It appears next to impossible, that any man should duly
consider these prophecies, and the exact completion of them, and if he
is a believer, not to be confirmed in the faith; or if he is an infidel,
not to be converted. Can any stronger proof be given of a divine
revelation than the spirit of prophecy; and can any stronger proof be
given of the spirit of prophecy, than the examples now before us, in
which so many contingencies, and I might say, improbabilities, which
human wisdom or prudence could never foresee, are so particularly
foretold, and so punctually accomplished! At the time when Christ
pronounced these prophecies, the Roman governor, resided at Jerusalem,
and had a force sufficient to keep the people in obedience: and could
human prudence foresee that the city, as well as the country, would
revolt and rebel against the Romans? Could human prudence foresee
'famines.' and 'pestilences,' and 'earthquakes,' in divers places ?
Could human prudence foresee the speedy propagation of the gospel so
contrary to all human probability ? Could human prudence foresee such an
utter destruction of Jerusalem, with all the circumstances preceding and
following it? It was never the custom of the Romans absolutely to ruin
any of their provinces. It was improbable, therefore, that such a thing
should happen to all, and still more improbable that it should happen
under the humane and generous Titus, who was indeed, as he was called,
"the love and delight of mankind." [4]
What is usually
objected to the other predictions of holy writ,
cannot, with any pretence, be objected to these
prophecies of our Saviour, that they are figurative
and obscure ; for nothing can be conveyed in plainer
simpler terms, except where he affected some
obscurity, as it hath been shown, for particular
reasons. It is allowed, indeed, that some of these
prophecies are taken from Moses and Daniel. Our
Saviour, prophesying of the same events, hath
borrowed and applied some of the same images and
expressions. Bat this is a commendation rather than
any discredit to his predictions. He hath built upon
the foundations of the inspired writers before him;
but what a superstructure hath lie raised! He hath
acted in this case as in every other, like one who
came not to destroy the law and the prophets, but to
fulfil them. He hath manifested himself to be a true
prophet, by his exact interpretation and application
of other prophets. He is also much more particular
and circumstantial than either Moses or Daniel. In
several instances his prophecies are entirely new,
and properly his own : and, besides, he uses greater
precision in fixing and confining the time to that
very generation.
For the completion of these prophecies. the persons seem to
have been wonderfully raised up and preserved by
divine Providence. Vespasian was promoted from
obscurity; and though feared and hated by Nero, yet
was preferred by him, and singled out as the only
general among the Romans who was equal to such a
war: "God perhaps," as Josephus intimates, "so
disposing and ordering affairs." [5] He had subdued the greatest part of Judea, when
he was advanced to the empire; and he was happy in
putting an end to the civil wars, and to the other
troubles and calamities of the state, or otherwise
he would hardly have been at leisure to prosecute
the war with the Jews. Titus was wonderfully
preserved in the most critical articles of danger.
While he was taking a view of the city, he was
surrounded by the enemy, and nothing less was
expected than that he should be slain, or made
prisoner: but he resolutely broke through the midst
of them, and though unarmed, yet arrived unhurt at
his own camp; upon which Josephus maketh this
reflection : that "from hence it is obvious to
understand, that the turns of war, and the dangers
of princes, are under the peculiar care of God." [6] Josephus himself was also no less wonderfully
preserved than Titus; the one to destroy the city,
and the other to record its destruction. He
marvellously escaped from the snares which were laid
for him by John of Gischala, [7] and by Jesus, the chief of the robbers: [8] and when his companions were determined to
kill him and themselves rather than surrender to the
Romans, he prevailed with them to draw lots who
should be killed, the one after the other; and at
last he was left with only one other, whom he
persuaded to submit with him to the Romans. [9]
Thus was he saved from the most imminent destruction
; and he himself esteemed it, as it certainly was, a
singular instance of divine providence.
As Vespasian and Titus seem to have been raised up and
preserved for the completion of these prophecies, so
might Josephus for the illustration of their
completion. For the particular passages and
transactions, by which we prove the completion of
these prophecies, we derive not so much from
Christian writers, who might be suspected of a
design to parallel the events with the predictions,
as from Heathen authors, and chiefly from Josephus
the Jewish historian, who though very exact and
minute in other relations, yet avoids as much as,
ever he can the mention of Christ and the Christian
religion. He doth not so much as once mention the
name of false Christs,' though he hath frequent
occasions to speak largely of 'false prophets;' so
cautious was he touching upon any thing, that might
lead him to the acknowledgement of the true Christ.
His silence here is as remarkable, as his
copiousness upon other subjects. It is indeed very
providential, that a more particular detail, a more
exact history is preserved of the destruction of
Jerusalem, and of all the circumstances relating to
it, than of any other matter whatsoever transacted
so long ago : and it is an additional advantage to
our cause, that these accounts are transmitted to us
by a Jew, and by a Jew who was himself an
eye-witness to most of the things which he relates.
As a general in the wars he must have had an exact
knowledge of all transactions, and as a Jewish
priest he would not relate them with any favour or
partiality to the Christian cause. His history was
approved by Vespasian and Titus (who ordered it to
be published) and by king Agrippa and many others,
both Jews and Romans, who were present in those
wars. [10] He had likewise many enemies, who would
readily have convicted aim of any justification, if
he had been guilty of any. He designed nothing less,
and yet as if he had designed nothing more, his
history of the Jewish wars may serve as a larger
comment on our Saviour's prophecies of the
destruction of Jerusalem. "If any one would compare
our Saviour's words with that writer's history of
the whole war," as Eusebius very well observes, "he
could not but admire and acknowledge our Saviour's
prescience and prediction to be wonderful above
nature, and truly divine." [11]
The
predictions are the clearest as the calamities were
the greatest which the world ever saw; and what
heinous sin was it, that could bring down such heavy
judgments on the Jewish church and nation! Can any
other with half so much probability be assigned, as
what the scripture assigns, their crucifying the
Lord of Glory ? As St. Paul expresseth it, I Thess.
ii. 15, 16,-- ' They both killed the Lord Jesus, and
their own prophets, and persecuted the apostles,'--
and so 'filled up their sins, and wrath came upon
them to the uttermost.' This is always objected as
the most capital sin of the nation: and upon
reflection, we shall find really some correspondence
between their crime and their punishment. They put
Jesus to death, when the nation was assembled to
celebrate the passover : when the nation was
assembled too to celebrate the passover Titus shut
them up within the walls of Jerusalem. [12] The
rejection of the true Messiah was their crime; and
the following of false Messiahs to their destruction
was their punishment. They sold and bought Jesus as
a slave; and they themselves were afterwards sold
and bought as slaves at the lowest prices. They
preferred a robber and murderer to Jesus, whom they
crucified between two thieves ; and they themselves
were afterwards infested with bands of thieves and
robbers. [13] They put Jesus to death, lest the Romans should
come and take away their place and nation; and the
Romans did come and take away their place and
nation. They crucified Jesus before the walls of
Jerusalem; and before the walls of Jerusalem they
themselves were crucified in such numbers, that it
is said "room was wanting for the crosses, and
crosses for the bodies." [14] I should think it hardly possible for any man
to lay these things together, and not conclude the
Jews' own imprecation to be remarkably fulfilled
upon them, Matt. xxvii. 25,-- ' His blood be on us
and on our children.'
We Christians cannot
indeed be guilty of the very same offence in
crucifying the lord of glory ; but it behooves us to
consider, whether we may not be guilty in the same
kind, and by our sins and iniquities, Heb. vi. 6,--
' crucify the Son of God afresh, and put him to an
open shame;' and therefore whether being like them
in their crime, we may not also resemble them in
their punishment. They rejected the Messiah, and we
indeed have received him: but have our lives been at
all agreeable to our holy profession, or rather, as
we have had opportunities of knowing Christ more,
have we not obeyed him less than other Christians,
and, Heb. x. 29,-- ' trodden under foot the Son of
God, and counted the blood of the covenant,
wherewith we are sanctified, an unholy thing, and
done despite unto the spirit of grace?' The flagrant
crimes of the Jews, and the principal sources of
their calamities, in the opinion of Josephus, were
"their trampling upon all human laws, deriding
divine things. and making a jest of the oracles of
the prophets as so many dreams and fables:" and how
hath the same Spirit of licentiousness and
infidelity prevailed likewise among us! How have the
laws and lawful authority been insulted with equal
insolence and impunity! How have the holy
scriptures, those treasures of divine wisdom, not
only been neglected, but despised, derided, and
abused to the worst purposes! How have the principal
articles of our faith been denied, the prophecies
and miracles of Moses and the prophets, of Christ
and his apostles, been ridiculed, and impiety and
blasphemy not only been whispered in the ear, but
proclaimed from the press 'How hath all public
worship and religion, and the administration of the
sacraments been slighted and condemned, and the
Sabbath profaned by those chiefly who ought to set a
better example, to whom much is given, and of whom
therefore much will be required' And if for their
sins and provocations, Rom. xi. 20, 21,-- 'God
spared not the natural branches take heed lest he
also spare not the tree. Because of unbelief they
were broken off, end thou standest by faith. Be not
high-minded, but fear.' God bore long with the Jews:
and hath he not borne long with us too? But he cut
them off, when the measure of their iniquities was
full; and let us beware lest our measure be not also
well-nigh full, and we be not growing ripe for
excision. What was said to the church of Ephesus, is
very applicable to us and our own case, Rev. ii.
5,--' Remember therefore from whence thou art
fallen, and repent, and do the first works; or else
I will come unto thee quickly, and will remove thy
candlestick out of his place, except thou repent.'
1.Oran hie non diei particulam sed latius sumpti
temporis ambiturn intelligo, &c. [consider wra here not as a part of a day ; but a portion of time, taken in
a larger sense. Grotius in locum. - Back
2. Proinde suspicor hoc a nonnullis subtracturn,
ne Arianis esset ansa confirmandi Fi lium esse Patre minorem &c, Erasm.
in loc. [Translated in the text.] - Back
3. Ambros. do Fide. lib. 6, cap. & Veteres Graeci
codices non habent, 'Quod non filius scit;' sed non mirum est, si et hoe
falsarunt, qui scripturas interpolavere divious. 'The ancient Greek
copies have not these words, 'knoweth neither the Son,' but it is not to
he wondered at, that those who have interpolated the holy scriptures,
should have falsified them here also.] - Back
4. Amor ac deliciae humani generis. [Translated in
the text.] Suet. in Tito. sect. 1. - Back
5. Taca te cai weri twn dlwn hoh rv
qen. Forsan et Dec aliquid do
univerais, praeordinante. [Translated in the text.] Joseph. de Bell.
Jud. lib. 3, cap. 1. p 1118, edit. Hudson. - Back
6. Enqa dh malija wareja noein, oti
cai wolwmwn dopai cai basilewn cindunoi melontai rto qeu Hinc sane maxime licet intelligere, Deo curse
esse et belli momenta et regum pericula 'Translated in the text.] ib.
lib. 5, cap. 2, sect. % p. 1216 - Back
7. Josephi Vita, sect 17, &c. - Back
8. Ibid. sect. 22 - Back
9. De Bell. Jud. lib. 3. cap. 7 - Back
10. Josephi Vita, sect 65 Contra Apion. A. 1, sect.
9 - Back
11. Sugcrinaj as Tic Tar To awthroj hmwn lexeij Tour
loipaij -To dullraqewj ijoriaij taij Wye IN wantoj
wolemj, wwj uc an apoqaumaseien, zein Apr alhqwj cai
ucerquwj waradoxen thn -To To Quod si quis servatoris postri verba cum
iia comparet, quea ab eodem scriptore de universo
bello commemorsta sunt, fieri non potest quin
admiretur praescientiam ac praedictionem servatoris
nostri, eamque vere diviuam at supra modum stupendam
esse fateatur. [Translated in the text.] Euseb.
Eccles. Hist. lib. 3 cap. 7. - Back
12. Joseph. del Bell. Jud. lib- 6, cap. 9, sect. 8
et 4. Euseb. Hist. lib. 3, cap.5 - Back
13.
Joseph. ibid. lib. 2 cap. 4 st 13 ; lib. 3, cap. 8; lib. 4, cap. 3; lib.
7, cap. So &c. - Back
14.
Los Isa To wlhqoj cwra te eneleipeto -rest jaupoij, cai jauroi toij
swmasio. Et proplar multitudinem spatium crucibas
deerat, at corponbus cruces. [Translated in the text. bid. lib. 5, cap.
ii, sect. 1, p. 1247. - Back
Twenty-six dissertations, dedication
dated Oct. 5, 1754.
CONTENTS:
Introduction
1. Noah’s Prophecy
2. The Prophecies concerning Ishmael
3. The Prophecies concerning Jacob and Esau
4. Jacob’s Prophecies concerning his sons, particularly
Judah
5. Balaam’s Prophecies
6. Moses’s Prophecy of a Prophet like unto Himself
7. Prophecies of Moses concerning the Jews
8. Prophecies of other Prophets concerning the Jews
9. Prophecies concerning Nineveh
10. The Prophecies concerning Babylon
11. The Prophecies concerning Tyre
12. The Prophecies concerning Egypt
13. Nebuchadnezzar’s Dream of the Great Empires
14. Daniel’s Vision of the same
Introduction to the Lecture founded by the Honourable Robert
Boyle
15. Daniel’s Vision of the Ram and He-goat
16. Daniel’s Prophecy of the things noted in the Scripture
of Truth
17. The same subject continued
18. Our Saviour’s Prophecies relating to the Destruction of
Jerusalem
19. The same subject continued
20. The same subject continued
21. The same subject continued
22. St. Paul’s Prophecy of the Man of Sin
23. St. Paul’s Prophecy of the Apostasy of the Latter Times
24. An Analysis of the Revelation
25. An Analysis of the Revelation
26. Recapitulation of the Prophecies relating to Popery
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