Chapter I.

The ministry of our blessed Saviour while
he remained on earth, was principally confined
to the Jews; and notwithstanding the obstinate
incredulity of the majority of the nation,
who, impatient under the tyrannical government
of the Romans, eagerly expected a
temporal deliverer, a large number acknowledged
him as the true Messiah. The apostles,
also, in obedience to the command of their
divine master, began to preach the gospel to F4v 68
this distinguished people. Under their ministry
many were converted, and the first christian
church was founded at Jerusalem. But
the unbelieving Jews, who had rejected and
crucified the Prince of Life, exhibited the
same enmity against his apostles and followers,
and, in the infancy of the christian church,
they were its most cruel persecutors.Open note 139Back to note ¹³⁹ The
most signal marks of divine vengeance, however,
soon pursued this infatuated people; and
the predictions of the Divine Redeemer, respecting
the tremendous destruction of Jerusalem,
began to be accomplished.

The governours of Judea, appointed by the
Romans, constantly insulted the feelings of the
Jews, by exhibiting a marked contempt for
their religion and law. Pontius Pilate, during
his administration, took every occasion of introducing
his standards, with images, pictures,
consecrated shields, &c. into their city; and
at length attempted to drain the treasury of
the temple, under pretence of bringing an
aqueduct to Jerusalem. Seven years after the
crucifixion of Jesus Christ, complaint being
made of the tyranny and rapine of Pilate, he F5r 69
was superceded, and, in extreme poverty and
misery, perished by suicide.Open note 140Back to note ¹⁴⁰

Soon after, Herod Agrippa, grandson to
Herod the great, was promoted to the regal
dignity; and during his reign, the Jews were
involved in new difficulties. The Roman emperour,
Caligula, intoxicated with mad ambition,
claimed divine honours; and, being determined
to have his statue placed in the sanctuary
of the temple, ordered Petronius, the
governour, to raise an army to enforce obedience
to his impious injunction. At this alarming
period, the Jews went in a large body to
the governour, beseeching him in the most pathetick
terms not to defile their temple with
images; and, falling prostrate on the ground,
offered to die rather than disobey their law.Open note 141Back to note ¹⁴¹
Their moving entreaties excited the compassion
of Petronius, and he engaged to interest
himself in their behalf. At length Agrippa,
who was in high favour at court, undertook
their cause; and, upon the emperour’s solemnly
engaging to grant whatever he should ask,
he, generously preferring the welfare of his
people to his own emolument, requested the
monarch to relinquish the design of having his
statue erected in the temple. Caligula reluctantly
granted his suit; and the death of the F5v 70
tyrant, which took place soon after, prevented
his renewing the impious attempt.Open note 142Back to note ¹⁴²

According to the sacred historian,Open note 143Back to note ¹⁴³ Agrippa,
upon his entrance into Judea, who, from an
ambitious desire of popularity among his countrymen,
raised a persecution against the christians,
and blasphemously suffered himself to
be styled a God by some deputies from Tyre
and Sydon, was miraculously struck with a
terrible disease, which soon put an end to his
life. After his death Judea was again reduced
to a Roman province, and the new governours
appointed over it were continually irritating
the minds of the people by the most glaring
infringements upon their privileges.Open note 144Back to note ¹⁴⁴

Felix, who had advanced from obscurity and
servitude to rank and power, with the true
spirit of a slave, exercised the tyranny of an
eastern prince.Open note 145Back to note ¹⁴⁵ His oppression, rapine, and
cruelty, excited a spirit of revolt; while the
false prophets (who were so numerous under
his government, that some of them were apprehended
and killed every day) were continually
blowing the flames of sedition. The
people were massacred by the troops of Felix
for following these deceivers, who, according
to our Saviour’s prediciton, drew multitudes F6r 71
into the desart to shew them signs and
wonders. In particular, a certain Egyptian
Jew, entered Judea with a numerous banditti,
and, having collected about thirty thousand
men, led them to Mount Olivet, and promised
to deliver them from the Romans. Felix, with
his legions, met him at the foot of the mountain,
slew many of his followers, and took
others prisoners. The impostor, with a remnant
of his adherents, made their escape.Open note 146Back to note ¹⁴⁶

Judea, during the government of Felix, was
infested with robbers, and clandestine assassins,
named Sicarii, who, with poignards, concealed
under their garments, used to mingle
in the crowd, and stab their supposed enemies.Open note 147Back to note ¹⁴⁷
By the just judgment of heaven, the Jews,
who had crucified their Messiah, and desired
a robber and murderer to be granted to them,
had their country overrun with robbers and
murderers; and the frequency of the horrid
assassinations among them, excited universal
consternation.

Porcius Festus, who succeeded Felix, upon
his removal from the government, supported
a better character than his predecessor. At
the commencement of his administration, the
assassins were spreading terrour throughout
Jerusalem. He punished these wretches with F6v 72
exemplary severity, and exerted himself to
the utmost to suppress the civil discords,
which, in consequence of the extravagant
claims, and frequent depositions of the Jewish
pontiffs, raged among the priests, and filled
the country, the city, and, sometimes, the temple,
with blood.Open note 148Back to note ¹⁴⁸

Festus died in his government, and the Roman
emperour Nero sent Albinus in his room.
Insatiable avarice being his ruling passion, he
burdened the nation with extraordinary tributes;
and became the encourager of all kinds
of villany, by yielding to bribery and corruption.
Open note 149Back to note ¹⁴⁹

Gessius Florius, who succeeded Albinus,
far surpassed him in wickedness; and gloried
in his greater violence. He even robbed the
sacred treasury, pillaged whole provinces, oppressed
the Jews by all kinds of rapine and
extortion, encouraged the robbery and plunder
of the banditti, for a share of their booty;
fomented the publick divisions; and even
used his utmost exertions to excite an open
rebellion, in hopes, that the publick confusion
might prevent complaint against his iniquitous
conduct. In a word, he was one of the vilest
wretches, that ever disgraced human nature;
and a distinguished instrument of divine vengeance G1r 73
upon the subjects of his capricious tyranny.
Open note 150Back to note ¹⁵⁰

In consequence of the distracted state of
Judea, many of its inhabitants sought an asylum
in foreign countries; while those who remained,
applied to Cestius Gallus, governour
of Syria, who was at Jerusalem, at the passover,
earnestly beseeching him to deliver
them from the tyranny of their cruel governour.
Cestius, instead of making a strict inquiry
into the conduct of Florus, dismissed
the Jews, with a general promise, that he
should behave better for the future. In the
meantime directions were given to compute
the number of Jews then at Jerusalem, by that
of the lambs offered at the festival, which were
found to amount to 2,556,000.Open note 151Back to note ¹⁵¹

Open note 152Back to note ¹⁵²While the arbitrary conduct of the governour,
and the irritated state of the Jewish people,
threatened them with the horrours of war;
famines, earthquakes, and terrifick sights in
the heavens, appeared to fulfil the awful predictions
of our Saviour. Josephus, among
many other fearful prodigies, relates, that before
the rebellion, when a great multitude were
assembled in Jerusalem, at the passover, at
the ninth hour of the night, so great a light
shone round the altar, and the temple, that it Vol. I. G G1v 74
seemed to be bright day; that a few days after
the festival, before sun set, chariots and
troops of soldiers in armour were seen passing
through the clouds, and surrounding cities;
and, that the priests, going into the inner temple,
felt the place move and tremble, and
heard a voice, more than human, crying, “Let
us depart hence.”Open note 153Back to note ¹⁵³

This account is confirmed by Tacitus, the
Roman historian, who says, “Portents and
prodigies announced the ruin of Jerusalem;
swords were seen glittering in the air; embattled
armies appeared; and the temple was illuminated
by a stream of light, that issued from
the heavens, the portal flew open, and a voice
more than human, announced the immediate
departure of the gods; there was heard, at
the same time, a terrifick sound, as if superiour
beings were actually rushing forth.”Open note 154Back to note ¹⁵⁴

A contest had long subsisted between the
Jews and Syrians concerning Cesaria, which G2r 75
was situated in the confines of Syria and Judea.
The Jews maintained, that the city belonged
to them, because it was built by Herod
their king; while the Syrians pretended, that
it had always been considered as a Grecian
city, since even that monarch had erected in
it temples and statues. During the administration
of Felix, the contest rose to such
a height, that both parties armed against each
other. That governour allayed the ferment
for a time, by sending some of the chiefs of
both nations to Rome to plead their cause before
the emperour. The affair hung in suspense
till this period, when Nero decided it
against the Jews. This event was the immediate
cause of the fatal war with the Romans,
which proved the most desperate of any recorded
in history; and terminated in the destruction
of Jerusalem.Open note 155Back to note ¹⁵⁵

Open note 156Back to note ¹⁵⁶The decree of the emperour was no sooner
published, than the Jews, in all parts of the
country, took up arms; Agrippa,Open note 157Back to note ¹⁵⁷ who happened G2v 76
to be at Jerusalem at the commencement
of the war, attempted to appease the fury
of the multitude by an elaborate speech, in
which he painted, in glowing colours, the vast
extent and grandeur of the Roman empire;
the mighty nations, who had been subdued by
its all-conquering arms; the folly and infatuation
of the Jews in opposing the masters of the
world; and concluded by a pathetick exhortation
to his countrymen, to lay down the weapons
of their rebellion. But his entreaties and
remonstrances were alike disregarded; and he
was compelled to provide for his personal safety
by quitting the city.Open note 158Back to note ¹⁵⁸

The flames of intestine war now raged with
irresistible fury in every part of the unhappy
province, and its progress was marked by acts
of cruelty and desperation. Twenty thousand
Jews were massacred at Cesaria, fifty two
thousand at Alexandria, two thousand at Ptolemais,
and three thousand five hundred were
cut off at Jerusalem by the troops of Florus,
in one day. The Jews, to the utmost of their
power, exercised similar cruelties on the Syrians
and Romans, and slaughtered immense
numbers of people.Open note 159Back to note ¹⁵⁹

The rebellious Jews being joined in Jerusalem
by numerous assassins, with their assistance
beat the Romans out of the fortress of G3r 77
Antonia and Massada, possessed themselves of
the towers of Phasael and Mariamne, and reduced
the palaces of Agrippa, Bernice, and the
high priest to ashes. They even carried their
fury to such a height, as to massacre those Romans,
who had capitulated on condition of having
their lives preserved. Their treachery
was, however, soon revenged on the faithful
Jews in Sythopolis, who had offered to assist in
reducing their factious brethren. But their
sincerity was suspected, and above thirteen
thousand of their number were inhumanly
massacred. The rebels, in the mean time,
crossed the Jordan, and took the fortress of
Machærus and Cyprus; the latter of which,
after putting all the Romans to the sword, was
razed to the ground.Open note 160Back to note ¹⁶⁰

Upon the general revolt of the Jews, Cestius
Gallus, president of Syria, marched at the head
of a powerful army into Judea and Galilee, burning
all the towns and villages in his way, and
slaughtering the inhabitants. He was met at
Gibeon, a city about six miles from Jerusalem,
by large numbers of Jews, who attacked him
with such fury, that his whole army was in
danger. Agrippa, who joined him with a
body of troops, endeavoured once more to appease
his rebellious countrymen by sending G2 G3v 78
two of his officers to them with proposals of
peace. But after they had killed one of his
officers and wounded the other, Cestius advanced
with his whole army, repulsed the rebels,
and made himself master of the lower parts
of Jerusalem.Open note 161Back to note ¹⁶¹ Josephus says, “if Cestius had
continued the seige a little longer he would have
taken the city; but God, being angry with the
wicked, would not suffer the war to be terminated
at that time.” But Cestius suddenly and
unexpectedly raised the seige at the instigation
of some of his officers, who, it is said, were
bribed by Florus. Emboldened by this impolitick
step, the insurgents pursued Cestius to
his camp at Gibeon, from whence he escaped
by night, with the loss of upwards of five
thousand of his army.Open note 162Back to note ¹⁶²

It is recorded by an ancient historian,Open note 163Back to note ¹⁶³ that
the christians abandoned Jerusalem at this awful
period. Having called to mind the warning
of their divine Master, that, when they
should see Jerusalem encompassed about with
armies, and the abomination of desolation
(the Roman army with their idolatrous images)
Open note 164Back to note ¹⁶⁴ standing in the holy place, they should G4r 79
flee unto the mountains. In obedience to this
sacred injunction, they removed to Pella, a city
beyond the river Jordan, about an hundred
miles from Jerusalem, belonging to Agrippa,
and inhabited by Gentiles. Here they obtained
a safe asylum; and we do not find, that even a
single individual of them perished in the impending
ruin of the Jewish metropolis.Open note 165Back to note ¹⁶⁵

The defeat of Cestius heightened the obstinacy
of the Jews, who, elated with their success,
made formidable preparations for the prosecution
of the war. Ananus, the high priest,
and Joseph, the son of Gorion, were appointed
to govern Jerusalem, and repair the walls;
while persons of approved valour and resolution
were sent to command the troops in the
provinces. Josephus,Open note 166Back to note ¹⁶⁶ a priest of considerable G4v 80
rank, and the celebrated writer of the antiquities
and wars of the Jews, was appointed governour
of the two Galilees.

Nero, the Roman emperour, who had received
intelligence of the defeat of Cestius,
and was alarmed at the energetick measures,
which were taken by the Jews, commanded
Vespasian, an officer of distinguished prudence
and bravery, to march with all possible expedition
into Judea. Accordingly, that commander
employed himself in raising forces;
and his son Titus was despatched to fetch two
of the Roman legions from Alexandria. But
the Jews, previous to the arrival of the army
in their country, had twice attempted to take
the city of Ascalon, and were each time repulsed,
with the loss of ten thousand of their
number in the first, and eight thousand in the
second engagement.

Early in the following spring, the imperial
army, which amounted to sixty thousand men, G5r 81
completely armed, and fully disciplined, entered
Galilee. Soon after their arrival, Gadara
was taken on the first assault; all the adults
were put to the sword, and fire set to the adjacent
towns and villages. The conquerors
next closely besieged Jotaphata. Josephus,
being apprized of their design, supplied the
city with ample stores, and defended it with
heroick valour for forty seven days. The Romans,
however, finally surprized and took the
place, and all the inhabitants were either slain,
or made prisoners. The captives amounted
to one thousand two hundred; and forty thousand
lost their lives on this occasion.Open note 167Back to note ¹⁶⁷

Josephus was among the prisoners. He had
escaped the general massacre, by flying from
the midst of his enemies, and with forty of his
bravest men, concealed himself in a deep cavern.
His retreat was discovered to Vespasian,
and that famous general sent to offer him life,
upon honourable conditions. Upon his preparing
to accept the terms, his companions upbraided
him in the severest manner, and even
offered to murder him. At this critical moment,
he appeased their fury, by advising
them, if they were determined upon death, to
draw lots, who should kill his companion, in
order to avoid the crime of suicide. This G5v 82
dreadful proposal was accepted; and providence
so ordered it, that the two last survivors were
Josephus, and a person whom he easily persuaded
to live. The Jewish commander, upon
his arrival in the Roman camp, assured
Vespasian, that he should soon be chosen emperour;
and, in consequence of this prediction,
the conqueror treated him with great
respect and generosity.Open note 168Back to note ¹⁶⁸

While the Roman forces were besieging
Jotaphata, the inhabitants of Japha, a neighbouring
city, rebelled. The general sent a
powerful army against them, and they were
reduced, after an obstinate siege. All the men,
amounting to 15,000, were massacred; and the
women and children made prisoners. About
a week after, the Samaritans, who had assembled
in a riotous manner on Mount Gerizim,
were almost all put to the sword, or perished.
Joppa, which had been formerly laid waste by
Cestius, being now repeopled and fortified by
some seditious Jews, who infested the country,
fell the next victim to the Roman vengeance.
When the imperial army invaded
that city, large numbers of the wretched inhabitants
betook themselves to their ships.
But they were driven back by a violent tempest,
which dashed the vessels against the G6r 83
rocks. In this extreme distress many perished
by suicide; others were swallowed up by the
waves, or crushed by the broken ships; and
such as were enabled to reach the shore were
killed by the merciless Romans. The sea was
for a long space discoloured with blood; four
thousand two hundred dead bodies strewed
the coast, and not a messenger remained to
report this great calamity at Jerusalem.Open note 169Back to note ¹⁶⁹

After Vespasian had refreshed his troops,
he marched to Tiberias; the city yielded; and
the inhabitants were spared at the moving intercession
of king Agrippa. Tarichæ, on the
sea of Galilee, was next attacked; and, after
an obstinate resistance, reduced by the victorious
Romans. Multitudes of Jews were destroyed,
and upwards of thirty thousand sold
for slaves. Vespasian proceeded to invest
Gamala, a city placed on a rocky isthmus.
The assailants were driven back with prodigious
slaughter. Their last attack, however,
was successful, the flight of their darts being
favoured by a violent storm, which obstructed
those of the enemy. After the city was taken,
the exasperated victors slew four thousand of
the inhabitants; and a large number fell victims
to their own impatience and ungovernable
fury. The Romans also obtained a decisive G6v 84
victory over the Jews, who had retired to
a strong hold on Mount Itabys.Open note 170Back to note ¹⁷⁰

Titus, who was sent to besiege Gischala, earnestly
exhorted the inhabitants to save themselves
from destruction, by a timely surrender.
The citizens were inclined to accede to his advice;
but a seditious Jew, named John, the son
of Levi, head of his faction, vehemently opposed
it; and, having the mob at his command, overawed
the whole city. On the sabbath he entreated
Titus to forbear hostilities till the following
day, engaging, on that condition, to accede to
his proposal. But, after his request was granted,
the perfidious wretch, with a number of
his followers, withdrew to Jerusalem. The
citizens then surrendered, and, having apprized
Titus of John’s flight, earnestly besought
him not to punish the innocent with the guilty.
The conqueror, after yielding to their entreaties,
pursued and killed six thousand of the followers
of John, and brought back three thousand
women and children prisoners. The traitor
himself eluded their pursuit, and exasperated
the inhabitants of Jerusalem against the Romans.
Open note 171Back to note ¹⁷¹

After the conquest of Galilee was completed,
by the reduction of Gischala, Titus joined H1r 85
his father, at Cesaria, where his troops were
permitted to enjoy an interval of repose; during
the remainder of this, and in the following
year, the revolutions in the Roman empire
prevented Vespasian from pursuing the war
with vigour. He the more readily deferred
commencing the siege of Jerusalem, from being
apprized, that the Jews were wasting their
strength by internal divisions, and facilitating
the conquest of their devoted city.Open note 172Back to note ¹⁷²

The Jewish nation at this time were divided
into two very opposite parties. The more
rational part, who clearly saw that the war,
if continued, would end in the total ruin of
their country, strongly urged the necessity
of immediate submission to the Romans. Another
party, called Zealots, from their boasted
zeal for the law of God, and the religious customs
of their ancestors, vehemently opposed
all pacifick measures. This faction, which was
far the most numerous and powerful, consisted
of men of the vilest and most abandoned
characters ever recorded in history.
They were the remains of the sect of the Gaulonites,
which was headed by Judas Theudas,
and like him affirmed, that it would be offering
the greatest dishonour to God to submit
to any earthly potentate, much less to Romans Vol. I. H H1v 86
and heathens. Under the mask of religion,
these wretches committed the most horrid and
unnatural crimes.Open note 173Back to note ¹⁷³

John, who had fled from Gischala, put himself
at the head of these incendiaries; and, being
joined in that city by a band of robbers
and assassins, seized upon the temple for a
fortress, and that holy place was made a theatre
of civil war. The opposite party, under
the conduct of Ananus, a wise and venerable
man, among the chief priests, armed in their
own defence; and, after an obstinate contest,
forced the Zealots into the inner cincture of
the temple, where they were closely invested.
John, who had pretended to agree with those,
who desired peace, was sent to the Zealots with
terms of accommodation; but he betrayed his
trust, and earnestly exhorted them to persevere
with unshaken firmness. He intimated to
them the necessity of foreign assistance; and
persuaded them to enter into a treaty with the
Idumeans. But Ananus shut the gates of
Jerusalem, and precluded the new allies from
entering the city.Open note 174Back to note ¹⁷⁴

On the night the Idumeans were excluded,
there was a tremendous storm, accompanied
with thunder, lightning, and a violent earthquake.
The Zealots took advantage of the H2r 87
prevailing terrour and confusion, sawed the
bolts and hinges of the temple gates without
being heard, forced the guards, sallied into the
city, and introduced twenty thousand of their
allies. After being thus strengthened and assisted,
they perpetrated the most horrid cruelties.
Twelve thousand persons of noble
birth, and in the prime of life, upon their refusal
to join them, were inhumanly murdered.
Ananus and Jesus, the chief priests, were next
put to death, and their dead bodies left without
burial. After massacreing many persons
of distinction, they turned their sanguinary
cruelty upon the citizens and lower classes,
and the ill fated capital was filled with blood
and carnage. At this dreadful period, none
dared publickly to lament the loss of his nearest
friends or relations; or even afford them
the last melancholy rites of interment. This
cruel despotism compelled many to forsake
Jerusalem, and take refuge with the Romans,
though the attempt was extremely hazardous,
as the avenues of the city were strictly guarded;
and all, who were detected in attempting
to escape, were immediately put to death.
The Idumeans, who were of John’s party, at
length complained of the vast numbers, who
were massacred; repented of having joined the
tyrant, and returned to their native country.Open note 175Back to note ¹⁷⁵

H2v 88

The Zealots, after they had massacred or
driven away all, who were capable of opposing
them, turned their murderous weapons against
each other. A new faction was formed against
John by Simon, a man of an abandoned character,
and daring spirit, who had his head quarters
in the fortress of Masada. To increase
his party, he published a proclamation, in
which he promised liberty to the slaves, and
suitable encouragement to all freemen, who
would enlist under his banners. After he had,
by this stratagem, collected many followers, he
invaded Idumea, perpetrated all kinds of cruelty,
corrupted the general of that country, and
having gained possession of their military
forces, advanced towards Jerusalem, and encamped
before the city. This army destroyed
the Jews without the walls, and were more
dreaded than the Romans; while the Zealots
within excited still greater terrour than either.Open note 176Back to note ¹⁷⁶

The inhabitants of Jerusalem, in order to
oppose the tyranny of John, whom they apprehended
would burn the city, formed the fatal
resolution of admitting Simon and his troops.
Accordingly, they entered the metropolis, and
increased the calamities of the miserable people,
who were exposed alternately to the rage
of both factions. Another party also arose in
the city, under Eleazar, formerly a commander H3r 89
of the Zealots, seized upon the court of the
priests, and kept John confined within that of
the Israelites. He being enclosed by Simon,
who had possession of the city, and by Eleazar,
who occupied the inner temple, defended
himself with great resolution against both his
powerful enemies; killed and wounded many
of each party; and the temple and altar were
frequently polluted with blood.Open note 177Back to note ¹⁷⁷

Open note 178Back to note ¹⁷⁸During the internal contest in the city, Vespasian
had marched from Cesarea, and conquered
the yet unsubdued part of the country;
he stormed Hebron near Jerusalem, slew all
the adults, and burned the city. He had also
gained possession of Gadara, the metropolis
of Perea, and reduced all the Idumean towns
to ashes, except such as were deemed serviceable
to the troops, whom he appointed to
overawe the country. As every place was
now reduced, but Herodium, Masada, and
Machærus, which the robbers had occupied,
Jerusalem became the grand object of the Romans.
Vespasian, therefore, being elected
emperour, according to the prediction of Josephus,
previously to his taking possession of
his dominions, sent his son Titus to reduce this
metropolis. An account of the tremendous
calamities of the Jews, during the destruction H2 H3v 90
of their city and temple, will be related in the
following chapter.

In the meantime, while, with the most
painful sensations, we read an account of calamities,
which no other description of men
ever experienced in any age or country, let us
recollect, that the Jews had called down the
divine wrath, by crucifying the Lord of glory,
and blasphemously exclaiming, “His blood
be upon us and our children.” This dreadful
imprecation was fulfilled; and the vengeance
of heaven, of which they had been
mercifully forewarned by the prophets, and
by Christ himself, was discharged upon them
by that very nation, whom they had instigated
to condemn the Messiah.

Chap. II.

Jerusalem was built on two mountains, and
surrounded by three walls on every side, except
where it was enclosed with deep vallies,
which were deemed inaccessible. Each wall H4r 91
was fortified by high towers. The celebrated
temple and strong castle of Antonia, were
on the east side of the city, and directly opposite
to the mount of Olives. But notwithstanding
the prodigious strength of this famed
metropolis, the infatuated Jews brought on
their own destruction by their intestine contests.
At a time, when a formidable army
was rapidly advancing, and the Jews were assembling
from all parts, to keep the passover,Open note 179Back to note ¹⁷⁹
the contending factions were continually inventing
new methods of mutual destruction,
and in their ungoverned fury they wasted and
destroyed such vast quentities of provisions as
might have preserved the city many years.Open note 180Back to note ¹⁸⁰

Open note 181Back to note ¹⁸¹Such was the miserable situation of Jerusalem,
when Titus began his march towards it
with a formidable army; and, having laid
waste the country in his progress, and slaughtered
the inhabitants, arrived before its walls.
The sight of the Romans produced a temporary
reconciliation, among the contending factions,
and they unanimously resolved to oppose H4v 92
the common enemy. Their first sally
was accordingly made with such fury and resolution,
that, though Titus displayed uncommon
valour on this occasion, the besiegers
were obliged to abandon their camps, and flee
to the mountains. No sooner had the Jews a
short interval of quietOpen note 182Back to note ¹⁸² from their foreign enemies,
than their civil disorders were renewed.
John, by an impious stratagem, found means
to cut off or force Eleazar’s men to submit to
him; and the factions were again reduced to
two, who opposed each other with implacable
animosity.Open note 183Back to note ¹⁸³

The Romans, in the mean time, exerted all
their energy in making preparations for a powerful
attack upon Jerusalem. Trees were cut
down, houses levelled, rocks cleft asunder,
and vallies filled up; towers were raised, and
battering rams erected, with other engines of
destruction, against the devoted city. After
the offers of peace, which Titus had repeatedly
sent by Josephus, were rejected with indignation,
the Romans began to play their engines
with all their might. The strenuous attacks H5r 93
of the enemy again united the contending parties
within the walls, who had also engines,
which they plied with uncommon fury. They
had taken them lately from Cestius, but were
so ignorant of their use they did little execution,
while the Roman legions made terrible
havock. The rebels were soon compelled to
retire from the ponderous stones, which they
threw incessantly from the towers they had
erected, and the battering rams were at full
liberty to play against the walls. A breach
was soon made in it, at which the Romans entered,
and encamped in the city, while the Jews
retreated behind the second enclosure.Open note 184Back to note ¹⁸⁴

The victors immediately advanced to the
second wall, and plied their engines and battering
rams so furiously, that one of the towers
they had erected began to shake, and the Jews,
who occupied it, perceiving their impending
ruin, set it on fire, and precipitated themselves
into the flames. The fall of this structure
gave the Romans an entrance into the second
enclosure. They were, however, repulsed by
the besieged; but at length regained the
place entirely, and prepared for attacking the
third and inner wall.Open note 185Back to note ¹⁸⁵

The vast number of people, which were enclosed
in Jerusalem, occasioned a famine, H5v 94
which raged in a terrible manner; and, as their
calamities increased, the fury of the Zealots, if
possible, rose to a greater height. They forced
open the houses of their fellow citizens in
search of provisions; if they found any, they
inflicted the most exquisite tortures upon
them, under pretence, that they had food concealed.
The nearest relations in the extremity
of hunger, snatched the food from each
other.

Josephus, who was an eye witness of the
unparalleled sufferings, the Jews experienced
during the siege of their metropolis, remarks,
that “all the calamities, that ever befel any nation
since the beginning of the world, were inferiour
to the miseries of his countrymen at
this awful period.”Open note 186Back to note ¹⁸⁶ Thus we see the exact
fulfillment of the emphatick words of our Saviour
respecting the great tribulation in Jerusalem.
Open note 187Back to note ¹⁸⁷

Titus, who was apprized of their wretched
condition, relaxed the siege four days; and,
being still desirous of saving the city, caused
provisions to be distributed to his army in
sight of the Jews, who flocked upon the walls
to behold it. Josephus was next sent to his
countrymen to attempt to persuade them not
to plunge themselves in inevitable ruin by persisting H6r 95
in defence of a place, which could hold
out but little longer, and which the Romans
looked upon as already their own. He exhorted
them in the most pathetick terms, to save
themselves, their temple, and their country;
and painted in strong colours the fatal effects,
which would result from their obstinacy. But
the people, after many bitter invectives, began
to dart their arrows at him; yet he continued
to address them with greater vehemence, and
many were induced by his eloquence, to run
the utmost risk in order to escape to the
Romans; while others became more desperate,
and resolved to hold out to the last extremity.
Open note 188Back to note ¹⁸⁸

The Jews, who were forcibly seized by the
Romans without the walls, and who made the
utmost resistance for fear of punishment, were
scourged and crucified near the city. Famine
made them so daring in these excursions, that
five hundred, and sometimes more, suffered
this dreadful death every day; and, on account
of the number, Josephus observes, that
“space was wanted for the crosses, and crosses
for the captives.” And yet, contrary to Titus’s
intention, the seditious Jews were not disposed
to a surrender by these horrid spectacles.
In order to check desertion, they represented H6v 96
the sufferers as suppliants, and not as men
taken by resistance. Yet even some, who
deemed capital punishment inevitable, escaped
to the Romans, considering death, by the hands
of their enemies, a desirable refuge, when compared
with the complicated distress, which
they endured. And though Titus mutilated
many, and sent them to assure the people, that
voluntary deserters were well treated by him,
and earnestly to recommend a surrender of the
city, the Jews reviled Titus from the walls,
defied his menances, and continued to defend
the city by every method, which stratagem,
courage, and despair could suggest.Open note 189Back to note ¹⁸⁹

In order to accelerate the destined ruin of
Jerusalem, Titus, discouraged and exasperated
by the repeated destruction of his engines and
towers, undertook the arduous task of enclosing
the city with a strong wall, in order to prevent
the inhabitants from receiving any succour
from the adjacent country, or eluding
his vengeance by flight. Such was the persevering
spirit of the soldiers, that in three days
they enclosed the city by a wall nearly five
miles in circuit. Thus was the prophecy of
our Saviour accomplished: “The days shall
come upon thee, when thine enemies shall cast I1r 97
a trench about thee, and compass thee round,
and keep thee in on every side.”Open note 190Back to note ¹⁹⁰ Upon this,
the famine raged with augmented violence,
and destroyed whole families; while Jerusalem
exhibited a horrid spectacle of emaciated
invalids and putrescent bodies.Open note 191Back to note ¹⁹¹ The dead
were too numerous to be interred; and many
expired in the performance of this office. The
publick calamity was too great for lamentation,
and the silence of unutterable wo overspread
the city. The Zealots, at this awful period,
endeavoured to encourage the obstinacy of
the people, by hiring a set of wretches, pretenders
to prophecy, to go about the city, and
declare the near approach of a speedy and
miraculous deliverance. This impious stratagem
for a while afforded delusive hopes to the
miserable remains of the Jewish nation. But Vol. I. I I1v 98
at length an affair took place in Jerusalem,
which filled the inhabitants with consternation
and despair; and the Romans with horrour and
indignation. A Jewess, eminent for birth and
opulence, rendered frantick with her sufferings,
was reduced to the dreadful extremity of
killing and feeding upon her infant. Titus,
being apprized of this inhuman deed, swore
the total extirpation of the accursed city and
people; and called Heaven to witness, that he
was not the author of their calamity.Open note 192Back to note ¹⁹²

The Romans, having pursued the attack with
the utmost rigour, advanced their last engines
against the walls; after having converted
into a desert, for wood to construct them,
a country well planted, and interspersed with
gardens, for more than eleven miles round
the city. They scaled the inner wall, and after
a sanguinary encounter, made themselves masters
of the fortress of Antonia. Still, however,
not only the Zealots, but many of the people,
were yet so blinded, that, though nothing was
now left but the temple; and the Romans
were making formidable preparation to batter
it down, they could not persuade themselves,
that God would suffer that holy place to be
taken by heathens; but still expected a miraculous
deliverance. And though the war was I2r 99
advancing towards the temple, they themselves
burnt the portico, which joined it to Antonia;
which occasioned Titus to remark, that they
began to destroy with their own hands, that
magnificient edifice, which he had preserved.
When Josephus was sent for the last time to
John, who commanded in the temple, to upbraid
him for obstinately exposing that sacred
building, and the miserable remains of God’s
people to inevitable destruction, he answered
with the bitterest invectives, adding, that “he
was defending the Lord’s vineyard, which he
was sure could not be taken by any human
force;” yet this monster had not scrupled to
plunder the temple of a large quantity of its
golden utensils, and the magnificent gifts of
kings, which he converted to his own use. He
also seized the sacred oil, which was to maintain
the lamps; and even used to intoxicate himself
and his party with the wine, which was intended
for sacrifice.Open note 193Back to note ¹⁹³

On the --07-1717th of July, the daily sacrifice ceased
for the first time since its restoration by the
brave Judas Maccabeus, there being no proper
person left to make the offering. Titus upbraided
the Zealots for neglecting their worship;
and challenged them to leave the temple, I2v 100
and fight on more proper ground, in order to
preserve that sacred edifice from the fury of
his troops. But, as they persisted in their inflexible
obstinacy, Titus, after several bloody
engagements, took possession of the outward
court of the Gentiles, and forced the besieged
into that of the priests. The Roman commander
had determined in council not to burn
the temple, considering the existence of so
proud a structure an honour to himself. He,
therefore, attempted to batter down one of the
galleries of the precinct; but as the strength of
the wall eluded the force of all his engines, his
troops next endeavoured to scale it, but were
repulsed with considerable loss. When Titus
found, that his desire of saving the sacred building
was like to cost many lives, he set fire to
the gates of the outer temple, which, being
plaited with silver, burnt all night, and the
flame rapidly communicated to the adjacent
galleries and porticoes. Titus, who was still
desirous of preserving the temple, caused the
flames to be extinguished; and appeased the
clamours of his troops, who vehemently insisted
on the necessity of razing it to the ground.
The following day was, therefore, fixed upon
for a general assault upon that magnificent
structure.Open note 194Back to note ¹⁹⁴

I3r 101

The utmost exertions of Titus to save the
temple were, however, ineffectual. Our Saviour
had foretold its total destruction; and his
awful prediction was about to be accomplished.
Open note 195Back to note ¹⁹⁵ And now, says Josephus, “the fatal day
approached in the revolution of ages, the --08-1010th
of August, emphatically called, the day of vengeance,
in which the first temple had been destroyed
by the king of Babylon.” While Titus
was reposing himself in his pavilion, a
Roman soldier, without receiving any command,
urged as it were by a divine impulse,
seized some of the blazing materials, and, with
the assistance of another soldier, who raised
him from the ground, threw them through a
window into one of the apartments, that surrounded
the sanctuary. The whole north side,
up to the third story, was immediately enveloped
in flames. The Jews, who now began
to suppose Heaven had forsaken them, rushed in
with violent lamentations, and spared no effort,
not even life itself, to preserve the sacred edifice
on which they had rested their security.

Titus, being awakened by the outcry, hastened
to the spot, and commanded his soldiers
to exert themselves to the utmost to extinguish
the fire. He called, prayed, and threatened his
men. But so great was the clamour and tumult,I2 I3v 102
that his entreaties and menaces, were alike
disregarded. The exasperated Romans, who
resorted thither from the camp, were engaged
either in increasing the conflagration, or killing
the Jews; the dead were heaped about the
altar, and a stream of blood flowed at its steps.Open note 196Back to note ¹⁹⁶

Still, as the flames had not reached the inner
part of the temple, Titus, with some of his
chief officers, entered the sanctuary and most
holy place, which excited his astonishment
and admiration. After having in vain repeated
his attempts to prevent its destruction, he
saved the golden candlestick, the table of shew
bread, the altar of perfumes, which were all of
pure gold; and the volume of the law, wrapped
up in a rich golden tissue. Upon his leaving
the sacred place, some other soldiers set fire to
it, after tearing off the golden plaiting from
the gates and timber work.Open note 197Back to note ¹⁹⁷

A horrid massacre soon followed, in which
prodigious multitudes perished; while others
rushed in a kind of phrenzy into the midst of
the flames, and precipitated themselves from
the battlements of their falling temple. Six
thousand persons, who, deluded by a false prophet,
with hopes of a miraculous deliverance,
had fled to a gallery yet standing without the
temple, perished at once by the relentless barbarity I4r 103
of the soldiers, who set it on fire, and
suffered none to escape. The conquerors
carried their fury to such an height, as to massacre
all they met, without distinction of age,
sex, or quality. They also burnt all the treasure
houses, containing vast quantities of money,
plate, and the richest furniture. In a word,
they continued to mark their progress with
fire and sword, till they had destroyed all, except
two of the temple gates, and that part of
the court, which was destined for the women.Open note 198Back to note ¹⁹⁸

In the meantime, many of the Zealots by
making the most vigorous exertions, effected
their escape from the temple, and retired into
the city. But the avenues were so strictly
guarded, that it was impossible for them to escape.
They therefore fortified themselves, as
well as they were able, on the south side of it;
from whence John and Simon sent to desire a
conference with Titus. They were answered,
that, though they had caused all this ruin and
effusion of blood, yet their lives should be
spared, if they would surrender themselves.
They replied, that “they had engaged by the
most solemn oaths, not to deliver up their persons
to him on any condition; and requested
permission to retire to the mountains with their
wives and children.” The Roman general, enraged I4v 104
at this insolence, ordered proclamation
to be made, that not one of them should be
spared, since they persisted in rejecting his
last offers of pardon.Open note 199Back to note ¹⁹⁹

The daughter of Zion, or the lower city,
was next abandoned to the fury of the Roman
soldiers, who plundered, burnt, and massacred
with insatiable rage. The Zealots next betook
themselves to the royal palace in the upper
and stronger part of Jerusalem, styled also
the city of David, on Mount Zion. As many
of the Jews had deposited their possessions in
the palace for security, they attacked it, killed
eight thousand four hundred of their countrymen,
and plundered their property.Open note 200Back to note ²⁰⁰

The Roman army spent nearly twenty days
in making great preparations for attacking the
upper city, especially the royal palace; during
which time, many came and made their submission
to Titus. The warlike engines then
played so furiously upon the Zealots, that they
were seized with a sudden panic, quitted the
towers, which were deemed impregnable, and
ran like mad men towards Shiloah, intending
to have attacked the wall of circumvallation,
and escaped out of the city. But being vigorously
repulsed, they endeavoured to conceal I5r 105
themselves in subterraneous passages; and, as
many as were discovered, were put to death.

The conquest of Jerusalem being now completed,
the Romans placed their ensigns upon
the walls with triumphant joy. They next
walked the streets, with swords in their hands,
and killed all they met. Amidst the darkness
of that awful night, fire was set to the remaining
divisions of the city, and Jerusalem, wrapt
in flames, and bleeding on every side, sunk in
utter ruin and destruction. During the siege,
which lasted nearly five months, upwards of
eleven hundred thousand Jews perished. John
and Simon, the two grand rebels, with seven
hundred of the most beautiful and vigorous of
the Jewish youth, were reserved, to attend the
victor’s triumphal chariot. After which, Simon
was put to death; and John, who had
stooped to beg his life, condemned to perpetual
imprisonment.Open note 201Back to note ²⁰¹

The number, who were taken captive during
the fatal contest with the Romans, amounted
to ninety seven thousand; many of whom
were sent into Syria, and other provinces, to
be exposed on the publick theatres, to fight
like gladiators, or to be devoured by wild
beasts. The number of those destroyed, during
the war, which lasted seven years, is computed I5v 106
to have been one million four hundred
and sixty two thousand.Open note 202Back to note ²⁰²

When the sword had returned to its scabbard
for want of objects whereon to exercise
its fury, and the troops were satisfied with plunder,
Titus commanded the whole city and
temple to be demolished. Upon viewing the
strength of the works, he exclaimed, “We
have fought with the assistance of God; it
was God who drove the Jews out of these fortifications;
for what can the hands of men, or
the force of machines effect against these towers.”
In order to give posterity an idea of
the strength of the city, and the astonishing
valour of its conquerors, he preserved the
highest towers, Phasælus, Hippicus, and Mariamne,
and a part of the wall, which surrounded
Jerusalem to the west. All the other circuit
of the city was so levelled, as not to leave those,
who approached it, any proof that it ever had
been inhabited.Open note 203Back to note ²⁰³ It is recorded in the Talmud,
and by Mamonides, that Terentius Rufus
ploughed up the foundations of the temple;
thus were our Saviour’s prophecies fulfilled:
“Thine enemies shall lay thee even
with the ground; and there shall not be left
one stone upon another.”Open note 204Back to note ²⁰⁴

I6r 107

On the reduction of Jerusalem, Titus returned
in triumph to Rome, where the senate
decreed him a triumph with Vespasian, his
father; and all things, that were esteemed the
most valuable and beautiful were exhibited to
grace this great occasion. Among the rich
spoils, those, which were saved from the temple
of Jerusalem, were the most remarkable;
and the volume of the law was the most venerable
of all the trophies of the conqueror.

Three strong castles still remained untaken
in the almost desolated land of Judea. Lucillius
Bassus was sent by Vespasian, as lieutenant
general; and soon reduced Herodium and
Machærus. But the castle of Masada, being
very strong both by nature and art; and defended
by Eleazar, a man of undaunted courage,
baffled the attacks of the Romans. At
length, however, they caused it to be surrounded
by an high wall, set fire to the gates,
and prepared to storm it the following day.
When the Jews found no way of saving themselves,
or their fortress, from the hands of the
enemy, Eleazar instigated the garrison to
burn the valuable stores of the castle, destroy
first their women and children, and then themselves.
Ten men, who were chosen by lot,
executed this horrid purpose. The last survivor
among these executioners, set fire to the I6v 108
Open note 205Back to note ²⁰⁵place, and destroyed himself. When the Romans
on the morrow were preparing to scale
the walls, two women, who had escaped by
concealing themselves, while the rest were intent
on slaughter, related to them the whole
transaction.Open note 206Back to note ²⁰⁶

After this terrible event, the opposition on
the part of the Jews ceased. It was, however,
the submission of impiety and despair. Everywhere
ruin and desolation presented itself to
the solitary passenger, and a melancholy and
deathlike silence pervaded the whole region.

“The ruin of the Jews,” says a late historian,
“is, in itself, a very interesting event; but infinitely
more so, when considered as connected
with religion. A bloody war, in which party rage
conspires with foreign arms to destroy the nation;
an ancient and famous people, who
from their country, as from a centre, had
spread themselves into every part of the
known world, smitten with the most dreadful
calamities ever recorded in history; a great
and lofty city devoured by flames, and eleven
hundred thousand inhabitants buried under its
ruins; a temple, the wonder of the world, and
the object of the veneration of those, who followed
a different worship, so entirely demolished,
that not one stone was left upon another, K1r 109
are surely such events, as, if they were merely
human, could not but highly interest every
one. How much more regard ought we to
pay to them, when we reflect, that they were
foretold by Jesus Christ forty years, before they
happened, at a time, when nothing seemed to
portend such an event;Open note 207Back to note ²⁰⁷ that the dispersion
of the Jewish people, and the ruin of their
temple, form a part of the gospel system, by
means of which, a knowledge of the true God
was no longer to be confined to one nation
only, or his worship attached to one particular
place. In short, that these disasters, the
greatest, that can be conceived, are the vengeance,
which God took for the greatest crime,
which ever was perpetrated upon the face of
the earth, the cruel and ignominious death of
his son.”Open note 208Back to note ²⁰⁸

It has pleased providence, that this important
part of history should be transmitted to
us by Josephus, one of the Jewish nation, who
was an eyewitness, and had himself a great
share in the principal events. He has, unintentionally,
given us a striking demonstration Vol. I. K K1v 110
of the truth of the christian religion, by exhibiting,
in the most lively manner, how the prophecies
of our blessed Lord, concerning the
destruction of Jerusalem, were literally fulfilled
in their fullest extent.

Chap. III.

The condition of the Jews was extremely
miserable after the destruction of their capital.
The multitude of the dead, the prisoners, who
were sold, and the fugitives, who had fled into
various parts of the world, had left the country
almost depopulated.Open note 209Back to note ²⁰⁹ The once flourishing
plains of Palestine were covered with
dead bodies; and of the celebrated cities, which
existed formerly on their coasts, such as Capernaum,
Bethsaida, and Chorazin, nothing
was left but shapeless ruins. Some women
and old men were permitted to remain in Jerusalem; K2r 111
but all, who were able to bear arms,
were removed. A strong attachment to their
native residence probably induced a number to
return, and dwell among the ruins of their devoted
city.Open note 210Back to note ²¹⁰

After the war was terminated, the emperour
ordered all the lands in Judea to be sold,
strictly prohibited building any cities therein,
and commanded the Jews, on condition of preserving
their religion, to pay to Jupiter Capitolinus
the capitation tax, which devotion
had destined annually for the service of the
temple. Although the sum assessed on the
head of each individual was inconsiderable,
the use for which it was assigned, and the severity,
with which it was exacted, was considered
as an intolerable grievance.Open note 211Back to note ²¹¹

Domitian, brother to Titus, who succeeded
in the Roman empire, increased the calamities
of this wretched people. He extorted the
payment of the taxes with the utmost rigour;
endeavoured to extirpate all the lineage of David; K2v 112
and involved them in the persecution,
which the Christians endured during his tyrannical
reign; and many of the Jews were
condemned to suffer death.Open note 212Back to note ²¹²

Open note 213Back to note ²¹³Notwithstanding their late calamities, some
of the seditious Jews, who had retired to Alexandria
in Egypt, began to excite fresh insurrections.
But their countrymen, who resided
in the city, apprehending the consequences, that
might ensue, prudently interfered, and delivered
them up to the Romans, who put six hundred
of them to death. They maintained their
inflexible obstinacy to the last; and even their
children would suffer the most exquisite tortures,
rather than acknowledge Cæsar for their
lord. The emperour, being apprized of their
rebellious disposition, ordered the temple,
which Onias had built in Egypt, to be shut up,
lest it should afford them a pretence for assembling
themselves, and thus give them an opportunity
of exciting some new sedition.Open note 214Back to note ²¹⁴

Multitudes of Jews, who had survived the
sad catastrophe of the destruction of their city
and temple, sought an asylum in various parts
of the world. Many retired to Egypt, where
a Jewish colony had resided from the time of
Alexander; others fled to Cyrene; a large number
removed to Babylon, and joined their K3r 113
brethren, who had remained in that country
ever since the captivity; some took refuge in
Persia, and other eastern countries. By degrees,
they formed themselves into a regular
system of government, or rather subordination,
connected with the various bodies of their
brethren dispersed throughout the world.
They were divided into the eastern and western
Jews; the western included Egypt,Open note 215Back to note ²¹⁵ Judea,
Italy, and other parts of the Roman empire.
The eastern were settled in Babylon,
Chaldea, Assyria, and Persia. In process of
time both these parties chose a distinguished
personage to preside over each of their respective
divisions. The heads of the eastern Jews
were styled princes of the captivity; and those
of the western Jews were known by the title
of patriarch. Mr. Basnage and other learned
men have supposed, that the patriarchalOpen note 216Back to note ²¹⁶ dignity
was first instituted in the reign of Nerva,
who succeeded Domitian. This emperour
favoured the Jews; recalled those, who had
been banished on account of their religion; relievedK2 K3v 114
them from the heavy taxes, which had
been imposed upon them by his predecessor;
and forbade their being molested in future, on
account of their religion. They are supposed
to be of the Levitical race, since the least attempt
in the tribe of Judah to recover any of
their former power, would have excited the
jealousy of the Romans.Open note 217Back to note ²¹⁷ But the priests and
levites were permitted to assume the power of
teaching the people, to set up schools, to appoint
preceptors over them, and at length install
one above the rest, with the title of patriarch;
because neither their tribe, which was
excluded the regal dignity, nor their office,
which was confined to religious concerns,
could give umbrage to the Romans. The
celebrated city of Tiberias, situated on the
banks of a lake, which bears its name, and was
rebuilt by Herod, tetrarch of Galilee, was chosen
for the patriarchal seat. The dignity of
their chiefs was hereditary.Open note 218Back to note ²¹⁸

The authority, which the patriarchs acquired
over the people committed to their charge, K4r 115
owed its rise and gradual increase to their
great reputation for learning and piety. They
decided cases of conscience, and religious controversies;
presided over synagogues; were
empowered to appoint subordinate ministers
and apostles to execute their orders; and to
receive an annual contribution from their dispersed
brethren, in order to support their dignity.
They obtained, by degrees, a great authority
over the western Jews, who were
pleased to depend upon them in order to maintain
some shadow of union. The power, which
these chiefs obtained, has, however, been much
exaggerated by the Jews, to enable them to
repel a powerful argument urged by the Christians,
viz. that the sceptre, or regal authority,
was departed from them.Open note 219Back to note ²¹⁹

The learned Dr. Lightfoot has imagined,
that the Jewish sanhedrim was not immediately
destroyed, but only removed to Jafna,
and thence to Tiberias, where it subsisted till
the death of Judah, the saint. Other learned
men, particularly Mr. Basnage, suppose this
tribunal did not exist after the destruction of
Jerusalem, for the following reasons.Open note 220Back to note ²²⁰ If K4v 116
Titus had made any such concession, Josephus
would have mentioned it for the honour
of his nation. Domitian, who hated and oppressed
the Jews, would never have allowed
them such a signal privilege; besides, it has
been the prevailing idea of the Jews, as well
as of the Christians, that this tribunal had
not power to sit in any other place but in Jerusalem.
Our Saviour, it appears, alluded to
this, when he said, ( Luke xviii. 33) that “it could
not be, that a prophet should perish or be condemned
to death out of Jerusalem”, since the
sanhedrim alone had the power of passing that
sentence on him.Open note 221Back to note ²²¹

The Jews, though a considerable part of
their religion was involved in the destruction
of their country, still adhered with inflexible
obstinacy to those customs and religious
rites, which remained in their power to
practice. After their national polity was dissolved,
they appear to have been confirmed in
their attachment to the oral traditions and unauthorized
decisions of the rabbies. As they
agreed in thinking, that their religious rites
and observances were the only objects worthy
their attention, it followed, that their literary
controversies, instead of embracing, like those
of the philosophical sects of the Pagans, the
wide field of general literature, were directed K5r 117
and confined to their religious and ritual institutions,
and were exhausted in questions or
discussions immediately referrible to these
subjects.Open note 222Back to note ²²²

After the devastation and ruin of their country,
a small number of learned men only were
left among them to transmit their ancient doctrines
and institutions to posterity. Of these,
part escaped into Egypt, and part withdrew
into Babylon; in both which countries the refugees
were humanely received. Those, who
remained in Palestine, collected the scattered
fragments of Jewish learning from the general
wreck into the academy of Jafna (frequently
called by the Greek writers, Jamnia)
where they also revived their forms of worship.
The rabbi Jochanan,Open note 223Back to note ²²³ was the founder
of this school, and the design, which he begun
was completed, as far as the state of the times
would permit by the rabbi Gamaliel, who is,
from this circumstance, called Gamaliel Jafniensis.
The success, which attended this
school, induced many of the dispersed Jews K5v 118
to return to Palestine; and another academy
was formed at Tiberias, which soon became
the chief seat of Jewish learning in its native
country. This school obtained immunities
and privileges from the emperour Antoninus
Pius; and it produced that curious record of
Jewish wisdom, the Jerusalem Talmud. Other
schools, after the examples of Jafna and Tiberias,
were erected at Bitterah near Jerusalem,
at Lydda or Diospolis, at Cesarea, and (which
became more celebrated than the rest) at Zippora,
or Sephora, in Galilee. Open note 224Back to note ²²⁴

From this time, there was not wanting a
succession of Jewish doctors to transmit their
religion and philosophy to posterity. These
doctors flourished, not only in Palestine, but
in the Babylonish schools, which, in process of
time, were established at Sora, Pundebita,
and other places on the Euphrates.Open note 225Back to note ²²⁵

Two methods of instruction were in use
among the Jews; the one publick, the other
secret. The publick doctrine was that, which
was openly taught the people from the law
of Moses, and the traditions of the fathers.
It comprehended the popular articles of faith,
and rules of manners.Open note 226Back to note ²²⁶

K6r 119

The secret doctrine of the Jews was that,
which treated of the mysteries of the divine
nature and other sublime subjects, and was
called cabbala, from a Hebrew word, which
signifies to receive, because it was received
by tradition. After the manner of the Pythagorean
and Egyptian mysteries, it was taught
only to certain persons, who were bound, under
the most solemn anathema, not to divulge it.

The cabbala is divided into three sorts. By
the first, the Jews extract from the words of
scripture recondite meanings, which are sometimes
ingenious, but always fanciful. The
second is a kind of magick in employing the
words and letters of the scriptures in certain
combinations, which they suppose have power
to make the good and evil spirits of the invisible
world familiar with them. The third,
which is properly the cabbala, is an art, by
which they profess to raise mysterious expositions
of scripture upon the letters of the sentences,
to which they apply them.Open note 227Back to note ²²⁷

The Jews assert, that the mysteries of the
cabbala contain the profoundest truths of religion,
which, to be fully comprehended by
finite beings, are revealed through the medium
of allegory and similitude, in the same manner
as angels can only render themselves visible K6v 120
upon earth by assuming a subtle body of refined
matter.Open note 228Back to note ²²⁸ According to their account,
while Adam was in paradise, the angel Rasael
brought him a book from heaven, which contained
the doctrines of heavenly wisdom.
And when Adam received this book, angels
came down to him to learn its contents; but
he refused to admit them to the knowledge of
sacred things, entrusted to him alone. They
assert, that, after the fall, this book was taken
back into heaven; after many prayers and
tears, God restored it to Adam, and it passed
from Adam to Seth. The Jewish fables proceed
to relate, that the book being lost, and
the mysteries it contained almost forgotten in
the degenerate age before the flood, they were
restored by special revelation to Abraham,
who committed them to writing in the book
Jezirah; that the revelation was renewed to
Moses,Open note 229Back to note ²²⁹ who received a traditional and mystical,
as well as a written and preceptive law,
from God; that, being again lost amidst the
calamities of the Babylonish captivity, it was
once more revealed to Esdras; that it was
preserved in Egypt, and has been transmitted L1r 121
to posterity, through the hands of Simeon-
ben-Setach, Elkanah, Akibha, Simeon-ben-
Jochai, and others.

Dr. Enfield,Open note 230Back to note ²³⁰ from whom the above account
is chiefly selected, supposes, that the mystical Vol. I. L L1v 122
or cabbalistic philosophy of the Jews, arose in
the time of the first Ptolemies, and originated
in Egypt, where they learnt, by the help of allegory,
to mix oriental, Pythagorean, and Platonic L2r 123
dogmas with Hebrew wisdom. The
cabbala having, according to this author, obtained
early credit among the Jews, as part of
their sacred tradition, was transmitted under L2v 124
this notion by the Jews in Egypt to their
brethren in Palestine.

Simeon-ben-Jochai, a celebrated rabbi, was
the first, who committed these mysteries to
paper; and, as the Jews affirm, by divine assistance,
he composed the Zohar, or brightness.
Open note 231Back to note ²³¹ He is said to have lived some years
before the destruction of Jerusalem. Titus
condemned him to death; but he and his son
escaped the persecution, by secreting themselves
in a cave, where he had leisure to compose
the abovementioned book. He perfected
the work with the assistance of the prophet
Elias, whom God sent from heaven, from L3r 125
time to time, to explain to Simeon such mysteries
as were above his comprehension.Open note 232Back to note ²³²

The Sephir Jetzirah, or book of the creation,
is the next in cabbalistic fame to the Zohar;
and is quoted by the Jews, as of divine
authority. Some ascribe this work to the patriarch
Abraham; others suppose it was written
by the rabbi Akibha, who lived in the
0101 < x < 0200second century.

He was president of the academies of Lydda
and Jafna; and a disciple and successor of the
rabbi Gamaliel. Until he was forty years of
age, he was a shepherd in the service of a rich
citizen of Jerusalem; but his master’s daughter
having promised to marry him, if he became
a learned man, he assiduously applied
himself to study. So successful was his application,
that he became one of the most famous
teachers in the schools of Jewish learning.
He was considered by his nation, as the
oracle of the times; and one of the greatest
preservers of the traditional law.Open note 233Back to note ²³³ The Jews
in Palestine did not scruple to say, that God
revealed to him, what he concealed from Moses;
and, if their accounts are to be credited,
he had twenty four thousand disciples. This
rabbi is mentioned with veneration through
the whole Talmud; not only on account of L2 L3v 126
his great attainments in the cabbalistical learning,
but for his extraordinary abilities and wisdom
in solving important questions in the
law.Open note 234Back to note ²³⁴ Towards the close of his life, he followed
the standard of the impostor Barchocheba,
who appeared under the character of
the Messiah, to deliver his countrymen from
the power of the emperour Adrian. An account
of this revolt, and the new and dreadful
calamities, which the Jews suffered in consequence
of the insurrection, will be related in
the following chapter.

Chap. IV.

Notwithstanding the complicated afflictions,
which the Jews suffered in Palestine during
the destruction of their city and temple,
the measure of their calamities was not completed.
They had scarcely begun to breathe L4r 127
after the ruin of their country, when their impatience
under a foreign yoke broke out in an
open revolt during the reign of the emperour
Trajan, who had interdicted them from reading
their law, and treated them with great
severity.Open note 235Back to note ²³⁵

Open note 236Back to note ²³⁶The rebellion was commenced by the Jews
in Cyrene, where they had been settled for
many years, and become powerful. At first,
they gained considerable advantages over the
enemy, who fled to Alexandria, and massacred
all the Jews in the city. Those of Cyrene,
exasperated at this dreadful reprisal, having
chosen one Andrew for their commander,
murdered two hundred and twenty thousand
of the Lybians, and depopulated the country.
The emperour Trajan sent Martius Turbo
with a powerful army against them, and the
rebels were reduced, after several desperate
battles, which were attended with great
slaughter.Open note 237Back to note ²³⁷

Open note 238Back to note ²³⁸The following year, the Jews in Mesopotamia,
alarmed at the fate of their brethren in
Egypt, appeared in arms, and with such force,
that the inhabitants of the whole country were
filled with consternation. This induced Trajan
to send Lucius Quietus, the greatest general
in the empire, against them, who slew L4v 128
great numbers of the insurgents, and subjected
the rest to the Roman power. To prevent
their again assembling and rebelling, the emperour
appointed him governour in Palestine,
to watch their motions and keep them in
awe.Open note 239Back to note ²³⁹

Soon after, the Jews, who were numerous in
the island of Cyprus, made a more dreadful
insurrection, and massacred two hundred and
forty thousand of the inhabitants. Trajan
sent Adrian, a famous general, against them,
with a powerful army. After an obstinate
conflict, the rebels were reduced, and the emperour
published an edict, banishing them from
the island, and forbidding them to return, under
the severest penalties.Open note 240Back to note ²⁴⁰

Open note 241Back to note ²⁴¹Notwithstanding the miseries, which the
Jews suffered by their revolt, their rebellious
spirit was still unsubdued. Adrian, the
successor of Trajan, had prohibited them from
circumcising their children; and sent a colony
to rebuild Jerusalem, near the place where
the ancient city stood. He designed to adorn
it after the Roman style, and call it Elia Capitolina,
from the name of his family. This exasperated
the minds of the Jews, and stimulated
them to commence an open rebellion.Open note 242Back to note ²⁴²

L5r 129

Open note 243Back to note ²⁴³Coziba, one of the banditti, who infested
Judea, and committed all kinds of violence
against the Romans, was the leader of the insurgents.
To facilitate the success of his
bold enterprize, he assumed the name of Barchocheba,
which signifies the son of a star;
and pretended he was the person prophesied
of by Balaam in the words, “There shall come
a star out of Jacob, and a sceptre shall rise out
of Israel.” This barbarian, so well calculated
by his courage and enterprising spirit to be
the Messiah, according to the perverted conceptions
of the Jews, was acknowledged in
that character by his infatuated countrymen.Open note 244Back to note ²⁴⁴
He engaged to deliver his nation from the
power of the emperour Adrian, and restore its
ancient liberty and glory. The famous rabbi
Akibha, being chosen by him for his precursor,
espoused his cause, afforded him the protection
of his name, and not only publickly
anointed him as the Messiah, and king of the
Jews, but placed a diadem on his head, caused
money to be coined in his name, and followed
him to the field, at the head of twenty
thousand of his disciples, and acted in the capacity
of master of his horse. By calling on L5v 130
all the descendants of Abraham to assist the
hope of Israel, an army of two hundred thousand
men was soon raised, who repaired to Bither,
a city near Jerusalem, chosen by the famous
impostor for the capital of his new kingdom.
Open note 245Back to note ²⁴⁵

Adrian at first neglected to take measures
against the revolt, supposing the Jews had been
too effectually humbled by his predecessor to
be able so soon to raise a formidable insurrection.
But being apprized, that numbers had
flocked to the standard of Barchocheba, he
sent Tinnius Rufus, governour of the province,
with a powerful military force against
them. The rebels, however, gained great advantages
over the imperial army, and destroyed
vast numbers of Romans and converted Jews.
Their rapid success and sanguinary devastations,
filled Rome with astonishment and consternation.
At length, Julius Severus, one of
the greatest generals of his age, was despatched
to crush this dangerous revolt. This able
commander, not thinking it prudent to oppose
at once so formidable an army, attacked and
defeated the insurgents in parties; and, at
length, cut off the supplies of the enemy, and
besieged them in Bither.Open note 246Back to note ²⁴⁶

L6r 131

The rebels defended themselves with obstinate
resolution; and, even put Tryphon, a
famous rabbi, to death, because he proposed
their surrendering to the Romans. However,
they were not able long to withstand the repeated
and vigorous attacks, which were made
upon the city. In one of these assaults, the
pretended Messiah was killed, and Bither obliged
to surrender. The Jewish history,
bloody as it is in almost every page, records
no fact, excepting the destruction of Jerusalem,
more horrid, than the undistinguished
and promiscuous slaughter which ensued.
AkibhaOpen note 247Back to note ²⁴⁷ and his son were put to a most cruel
death. Five hundred and eighty thousand
fell by the sword in battle, besides a vast number,
who perished by famine, sickness, fire,
and other calamities. The Jewish historians
affirm, that a greater number were destroyed
in this war, than the whole amount of their
nation, when they emigrated from Egypt; and,
that their sufferings, under Nebuchadnezzar
and Titus, were not so great as those they endured
under Adrian. Of these unhappy people,
who survived the second ruin of their nation,
vast numbers were exposed for sale at L6v 132
the fair of Terebinth,Open note 248Back to note ²⁴⁸ at the price of horses,
and dispersed over the face of the earth. Those
who could not find purchasers at this place,
were removed to another fair, which was kept
at Gaza; others were transported to Egypt. Open note 249Back to note ²⁴⁹

Open note 250Back to note ²⁵⁰After the war was terminated Adrian completed
his design of rebuilding Jerusalem. In
order to prevent new revolts among the Jews,
he caused the ancient monuments of their religion
to be destroyed, and studiously profaned
all the places which they revered. He
erected a theatre with the stones, which had
been used for the temple, and dedicated a
temple to Jupiter Capitolinus, where that of
Jehovah formerly stood. He placed a hog of
marble upon the gates of the city, on the side
of Bethlehem; and, as he hated the Christians
as well as the Jews, he erected a statue
of Venus in the place where Christ was crucified;
and in that where he arose from the
dead, one of Jupiter. In the grotto of Bethlehem,
where our Saviour was born, he established
the worship of Adonis.Open note 251Back to note ²⁵¹

The emperour, by a severe edict, prohibited
the Jews, upon pain of death, from entering M1r 133
Jerusalem,Open note 252Back to note ²⁵² and fixed a vigilant garrison
of the Roman cohorts to enforce the execution
of his orders. He even forbade them to
view their once beloved city at a distance.
“Before this period,” says a late author, “they
were seen covered with rags, traversing, midst
sighs and lamentations, the Mount of Olives,
and the remains of their temple. They were
reduced to the necessity of being economists
in their misery to purchase this favour from
the avarice of the soldiery. At this price they
obtained, as a singular indulgence, permission
to go thither and weep on the anniversary of
the sacking of their city; and the Jews were
obliged to pay for the right of shedding tears
in those places where they purchased and shed
the blood of Jesus Christ!”Open note 253Back to note ²⁵³

In the calamities of the Jews, we contemplate
the fulfillment of the prophecies, which
foretold them long before they took place.
Moses had predicted, that they should be carried
into Egypt, and sold at a very low price. Vol. I. M M1v 134
“And the Lord,” said he, “shall bring thee
into Egypt again with ships, and ye shall be
sold unto your enemies, and no man shall buy
you.” When Jerusalem was taken by Titus,
the captives with their wives and children,
were sold at the lowest price; and we learn
from St. Jerome, “that after their last overthrow
by Adrian, many thousands of them
were sold; and those, who could not find purchasers,
were transported into Egypt, and perished
by shipwreck or famine, or were massacred
by the inhabitants.”Open note 254Back to note ²⁵⁴

Chap. V.

While the western Jews were exposed to the
terrible calamities, which have been related in
the preceding chapter, a milder destiny attended
their brethren in the east. Trajan, indeed,
had carried his arms against them as far as
Mesopotamia; but Adrian, after his accession
to the throne, consented, that the Euphrates
should be the boundary of the Roman empire. M2r 135
Those, therefore, who resided beyond
that river, were not concerned in that prince’s
war against their nation. Many, however,
who panted after liberty in the most remote
provinces of the empire, passed into Judea to
assist their brethren. Yet they answered no
other purpose, but to augment the number of
the slain,Open note 255Back to note ²⁵⁵ and increase the triumph of the
conquerors.Open note 256Back to note ²⁵⁶

Open note 257Back to note ²⁵⁷The history of the eastern is more obscure,
than that of the western Jews, the former
having but an imperfect knowledge of the
events which took place among their brethren
in those remote countries. Previous to the
destruction of the temple, those of that nation,
who resided in the eastern countries, sent presents
to Jerusalem; repaired thither from time
to time, to pay their devotions; and acknowledged
the supreme authority of the high
priests. But after the ruin of their country,
having no longer the band of unity, which was
formed by the temple and high priests, they
imitated their brethren in Palestine, and elevated
chiefs to preside over their synagogues,
whom they styled princes of the captivity.Open note 258Back to note ²⁵⁸

M2v 136

The origin of these chiefs is not known; it
is only evident, that they did not exist till the
0101 < x < 0200second century. They were installed with
great pomp and solemnity. Babylon or Bagdat
was chosen for the place of their residence,
where they presided over ten courts of justice.
There were twenty eight synagogues, among
which was that of the prince, supported with
pillars of marble of various colours. His office
was to confer ordination on all the heads
of the synagogues in the east, from whom he
received contributions to enable him to support
his dignity, and pay the tribute which
was exacted by the kings of Persia. It is believed
that Huna, who was cotemporary with
Judah the saint, was the first prince of the
captivity at Babylon. These princes exercised
the same authority in the eastern, that the
patriarchs of Tiberias maintained in the western
countries.Open note 259Back to note ²⁵⁹

The Jews, however, pretend, that these
chiefs were superiour in power and dignity to
the patriarchs of Judea, and affirm, that all, who
remained of the race of David, abandoned that
province, and retired to Babylon, where they
conclude the sceptre mentioned by Jacob is to
be found. But men of learning among the
Christians have proved, that they have greatly M3r 137
exaggerated the grandeur and authority of
these princes, who were subjected to the Persian
monarchs. And, if we consider the low
condition of the Jews, and the oppressions,
which they endured from the Parthians, Romans,
and other nations, it will appear evident,
that the princes of the captivity could possess
only a small share of authority.Open note 260Back to note ²⁶⁰

In order to raise the glory of their nation,
the Jews bestow the highest encomiums on
the learned men, who flourished among them
during the 0101 < x < 0200second century. In particular, they
extol the famous rabbi Judah,Open note 261Back to note ²⁶¹ the third Jewish
patriarch, who obtained the appellation of
saint. He was born in the city of Sephora,
and having acquired great celebrity for his piety
and profound learning, presided over the
academy of Tiberias with uncontrolled authority,
and decided the most abstruse controversies.
His memory was so highly revered
among the Jews, that they compare him
with the Messiah; they relate many extraordinary
accounts of this rabbi; among the rest,
they assert, that he made the emperour, Marcus M2 M3v 138
Antoninus, a proselyte to Judaism, and, that it
was by his order, that Judah compiled the
Misna.Open note 262Back to note ²⁶²

This celebrated book is a code of the Jewish
canon and civil law. It was held in such
profound veneration by the Jews, that they
called it the second law, (which the name
Misna signifies in Hebrew) importing, that it
has the same authority with their Pentateuch
or first law. Judah was induced to undertake
this work from a just apprehension, that his nation,
in their various dispersions and migrations
through so many provinces, and during
the interruption of their publick schools, would
neglect to practise the rites of their religion;
and the traditions of their fathers would be obliterated
from their memory.Open note 263Back to note ²⁶³

“The history of the Misna,” says Enfield, Open note 264Back to note ²⁶⁴
“is briefly this: The sect of the Pharisees, after
the destruction of Jerusalem, prevailing over
the rest, the study of traditions became the
chief object of attention in all the Jewish
schools. The number of these traditions, had
in a long course of time, so greatly increased,
that the doctors, whose principal employment
it was to illustrate them by new explanations,
and to confirm their authority, found it necessary M4r 139
to assist their recollections by committing
them under distinct heads to writing. At the
same time, their disciples took minutes of the
explanations of their preceptors, many of which
were preserved, and grew up into voluminous
commentaries. The confusion, which arose
from these causes, was now become so troublesome,
that, notwithstanding what HillelOpen note 265Back to note ²⁶⁵ had
before done in arranging the traditions, Judah
found it necessary to attempt a new digest of
the oral law, and of the commentaries of the
most famous doctors. This arduous undertaking
is said to have employed him forty
years. It was completed, according to the
unanimous testimony of the Jews, about the
close of the 0101 < x < 0200second century. This Misna, or
first Talmud, comprehends all the laws, institutions,
and modes of life, which, beside the
Hebrew scriptures, the Jews supposed themselves
bound to observe.”Open note 266Back to note ²⁶⁶

This work was soon respected by the Jews
as a sacred book. It consists of a variety of
traditions, and explanations of several passages
of scripture, and serves as a supplement to M4v 140
their written law. According to their account,
these traditions were delivered to Moses, during
his abode on Mount Sinai, and he afterwards
communicated them to Aaron, Eleazar,
and his servant Joshua. They transmitted
them to the elders, who delivered them to the
prophets; and they passed from Jeremiah to
Baruch, and from him to Ezra, who delivered
them to the grand synagogue, the last of whom
was Simon the Just. Thus these traditions
were handed down from generation to generation,
in regular succession, till they were transmitted
to Judah the saint, who committed
them to writing, and thus formed the voluminous
compilation styled Misna;Open note 267Back to note ²⁶⁷ this work
was taught in all the schools, both in Palestine
and Babylon. Such is the account of David
Levi,Open note 268Back to note ²⁶⁸ and the creed of every rabbi.

Dr. Prideaux, rejecting the Jewish fiction,
observes, that, “after the death of Simon the
just, about two hundred ninety nine years before
Christ, the Mischnical doctors arose; who,
by their comments and conclusions, added to
the number of those traditions, which had been
received and allowed by Ezra, and the men of
the great synagogue; so, that towards the middle M5r 141
of the 0101 < x < 0200second century, under the empire of
Antoninus Pius, it was found necessary to commit
these traditions to writing, more especially,
as the country had greatly suffered under Adrian,
many of the schools had been dissolved,
and their learned men cut off; and, therefore,
the usual method of preserving these traditions
had failed.”Open note 269Back to note ²⁶⁹

The Misna of Judah did not, however, resolve
all the doubtful cases and questions,
which were agitated by the Jews; and it was
thought to need some larger explanation to
render it more intelligible. This induced Jochanan,
a celebrated doctor of the Jewish law,
with the assistance of two disciples of Judah,
to write a commentary on the Misna. This
work was called the Talmud of Jerusalem,
because it was composed in Judea, for
the use of the Jews, who remained in that
country.

In the 0101 < x < 0200second century, several new sects
were formed among the Jews, while those remained,
which had figured in the time of our
Saviour. The Gaulonites still retained their
seditious spirit against all foreign government.
But the Pharisees had, since the destruction of
Jerusalem, formed the bulk of the nation. The
Hemero-Baptists were a branch of this denomination, M5v 142
only distinguished by their more frequent
washings. The Masbotheans, were a
branch of the Sadducees, for they denied the
immortality of the soul, and attributed all events
to chance. The Hellenists were the Jews,
who spoke Greek, and read the Septuagint in
the synagogues. Though there was at first
some jealousy between them and their brethren,
who performed publick worship in the Hebrew
language, they were allowed to use the
Greek translation in their religious assemblies.
But, after they found, that the Christians, in disputing
against Judaism, derived advantage
from the Septuagint version, their prejudice
against it was heightened, and those who vindicated
it were regarded by the other party, as
sectarians and schismaticks.Open note 270Back to note ²⁷⁰

The edict of Adrian, which prohibited the
Jews from circumcising their children, being
still in force, their impatience under this restriction
stimulated them, notwithstanding
their late calamities, again to have recourse to
arms. The emperour Antoninus, however,
soon suppressed the revolt; and afterwards
restored to them the privilege, for which they
contended, and treated them with great moderation
and kindness. He, however, forbade M6r 143
their attempting to make proselytes to their
religion.

In the commencement of the reign of Marcus
Aurelius, the eastern Jews, who were subjects
of the king of Parthia, joined that monarch
in a war against the Romans. The emperour,
incensed at this conduct, after he had
reduced the rebels, renewed Adrian’s severe
edict against them. But those laws were not
executed in the remote provinces.Open note 271Back to note ²⁷¹

Open note 272Back to note ²⁷²The emperour Septimius Severus in the
commencement of his reign, declared war
against the Samaritans and Jews. They had
settlements in Galilee; but the prohibition,
which excluded them from entering the precincts
of Jerusalem, was still in force. This
unhappy people, though so often humbled and
subdued, attempted once more to repel their
enemies, and invaded Samaria and Judea. After
the emperour had reduced them to obedience,
he relaxed his severity against them. In
order to reward their fidelity to him, when Pescennius
Niger was competitor for the throne,
he allowed them the privileges of Roman citizens,
and rendered them eligible to offices of
trust and honour.Open note 273Back to note ²⁷³

The chiefs and doctors of the eastern Jews
obtained celebrity in the commencement of the M6v 144
0201 < x < 0300third century, and established academies in various
parts. After the Persian monarchy was
Open note 274Back to note ²⁷⁴restored, and the Parthian overthrown, the
rabbies were for some time treated with great
respect. At this prosperous period, Samuel
Jarchi, who was famed for his literary acquirements,
particularly for his skill in astronomy,
came from Judea, was constituted chief of an
academy at Nahardea; and among other dignities
obtained that of prince of the captivity.Open note 275Back to note ²⁷⁵

The tranquillity, which the Jews enjoyed in
the east proved, however, only a prelude to a
violent persecution, which Sapor, king of Persia,
commenced against them. According to
the Jewish historians, he was instigated by his
subjects, who, being jealous of the influence of
their nation, endeavoured to effect their destruction.

The scene was reversed, and their affairs assumed
a favourable aspect under Zenobia,
queen of Palmyra. During the reign of this
celebrated princess, they flourished in every
part of her dominions; erected superb synagogues,
and were exalted to the highest dignities.
But, after this heroine was subdued by
Aurelian, they retired from her dominions to
Persia.Open note 276Back to note ²⁷⁶

N1r 145

Open note 277Back to note ²⁷⁷Heliogabalus, who at this time ascended the
throne, had been circumcised, and abstained
from swine’s flesh. He, however, erected a
superb temple in honour of the sun, the idol
he worshipped. He ordered the palladium,
the vestal fire, the mother of the gods, and
whatever the Romans held in the highest
veneration, to be conveyed to this temple.
Being well acquainted with the tenets of the
Samaritans and Jews, he intended to blend
their religious rites with the adoration of his
deity. The unexpected death of this emperour,
who was assassinated by his soldiers,
delivered the Jews, who never would have
consented to adopt his religion, from the fiery
trial which awaited them.Open note 278Back to note ²⁷⁸

Alexander Severus, who succeeded Heliogabalus,
highly favoured the Jews, corresponded
with them, and was instructed in their religion.
This emperour had a domestic chapel,
where he placed the statues of Abraham, of
Orpheus, and of Christ. He was desirous of
erecting a temple to Christ, and receiving him
into the number of gods. His object was by
the aid of the Eclectic philosophy to blend the
Pagan, Jewish, and Christian religons.Open note 279Back to note ²⁷⁹

Vol. I. N N1v 146

The subsequent Pagan Roman emperours
continued the tranquillity which the Jews enjoyed.
In particular Philip, who was born in
Arabia, where they carried on commercial pursuits,
treated them with the greatest indulgence.
And it does not appear, that they were
involved in any of the violent persecutions
which the Christians suffered during the
reigns of Decius, Valerian, and Dioclesian. Open note 280Back to note ²⁸⁰

It seems from the preceding account, that
the Jews enjoyed intervals of tranquillity, and
were treated with kindness and indulgence by
several of the Pagan emperours of Rome. The
numerous remains of this people, though they
were still excluded from the precincts of Jerusalem,
were permitted to form and maintain
considerable establishments, both in Italy, and
in the provinces; to acquire the freedom of
Rome, to enjoy municipal honours, and to obtain
at the same time, an exemption from the
hard and burdensome offices of society. The
moderation of the Romans gave a legal sanction
to the forms of ecclesiastical police which
were instituted by the vanquished sect. New
synagogues were erected in the principal cities
in the empire, and the institutions and rites of
the Mosaic law were celebrated in the most
publick and solemn manner.Open note 281Back to note ²⁸¹

N2r 147

Alexander Severus and his successors in
particular treated the Jews with great clemency.
But, as it will appear in the following parts of
this history, when the christian princes were at
the head of the Roman empire, they did not
shew so much indulgence to a nation, whom
they considered as the inveterate enemies of
Jesus Christ.