exulting over Judaism in the divine opposition to the restoration of that at Jerusalem; and over the Apostate Emperor in the disgraces of both. This spirit Julian wanted to repress and mortify. In the case of Apollo's temple he had no reason to be delicate. As to that of the God of Israel, we have shewn, it would not bear a professed mention. How has he conducted his discourse? By retorting upon the Jews, in the case of their old ruined temple, the Christian objection arising from that at Daphné: which recrimination served a double purpose; to introduce what he had to say on his own baffled attempt; and to say it (which was the point) obscurely and darkly. Thus the Christian triumphs, which he introduces to ridicule, are so represented as to have a more obvious reference to the temple at Daphné, and a covert one to the temple at Jerusalem, by the choice of several words and circumstances which necessarily extend it to that further meaning. Thus, for instance, the circumstance of their ignorance of nature, τῶν περὶ αὐτὸ warlar örles aléato, by which he would insinuate, that the readiness in believing miracles arises from that ignorance. But he could never intend this observation should be applied to the temple at Daphné, which he did not believe was set on fire by lightning. And thus again the words θάνα], μάχαιρα, ῥομφαία, the sword, darts, death, which he adds to aug, qxòe, fire, lightning, necessarily carry us to Jerusalem, where the eruption occasioned much hurnan slaughter, whereas nothing suffered at Antioch but the temple of Apollo. And with these views the retortion on the Jewish writers will not appear so forced and unnatural. It

was

Julian ordered to be removed: And soon after the temple at Daphné was burnt to the ground. The Christians (says Sozomene) affirmed it was by lightning from Heaven: but the Pagans laughed at this," and said it was fired by the Galileaus.

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was a Christian practice to apply the language of the Old Testament to the events of the gospel dispensation; and the disgrace of idols and idolaters being the constant subject of those writings, we may be sure, the Christians would not fail to apply every thing of this nature to the present occasion *. So that those scriptures being employed as divine decisions to confirm their cause, naturally became the object of Julian's

resentment.

3. This likewise well accounts for the title of Prophets, which he gives these Jewish writers or rulers; and for his abuse of them under that character. It was to prevent the reader's stopping at Apollo's temple, when it was the writer's purpose to lead him silently to that of Jerusalem: to which only the Jewish prophets and their prophecies had any relation. These things then we may consider as certain marks of his further meaning. And, indeed, if he had it not, what reason was there for being so shy in the mention

Theodoret tells the following story, very apposite to this subject: He says, that when Julian was at Antioch, one Publia, a venerable matron, and at the head of a community of virgins devoted to religion, took occasion, whenever the Emperor went that way, to chant louder than was the custom, in defiance of his impiety: they chose too to sing those psalms of David which ridicule the vanity and impuissance of idols, ἃ τῶν εἰδώλων κωμῳδεῖ Thάolivia, and particularly the following verses. The Idols of the Heathens are but silver and gold, the work of men's hands: they that make them are like unto them, and so are all they that put their trust in them. Julian (as he had reason) was offended with this insult, and, as often as he passed by, ordered them to be silent. Instead of obeying, Publia exhorted her virgins to strain their throats still higher, and especially when they came to this verse: Let God arise, and let his enemies be scattered. This provoked the Emperor to order one of his guards to bring out the old woman and box her ears, which (says the historian) Publia esteemed a great honour, and went on to torment the apostate with her psalmsinging, in the same manner as the author of the Psalms tormented the evil spirit in Saul. L. iii. c. xix.

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of that idol temple? its destruction did not at all distress him; as he believed it to be set on fire by the Christians. But, in the other case, he had to do with the God of the Christians; and he was not yet in an humour, whatever he might be afterwards, to cry, Vicisti, Galilæe.

4. It being now seen, that Julian in this passage evidently refers to his defeat, the covert manner in which he owns himself overcome adds greatly to the weight of it. For no suspicion can lie against so oblique a reference to the fact, even in the opinion of those who could smell forgery in an open and direct confession. An impostor, piously disposed to procure Julian's testimony against himself, would never think of doing it so obscurely, as that it should escape the notice of those whom he principally intended to im

pose upon.

Thus far concerning the APOSTATE's own testimony. But as there were three parties interested in. this affair, the Pagans, the Jews, and the Christians; our evidence might be thought defective, if any one of them were wanting on so important an occasion.

We shall therefore, in the next place, produce the testimony of a famous RABBI; who, though late in time, yet composed the work, from whence the following passage is taken, on the traditions and records of the several ages he writes of. This is the celebrated R. Gedaliah ben Joseph Jechaja; he lived in the fifteenth century, and, in his history called Schalscheleth Hakkabbala, expresses himself to this effect: "In the days of R. Channan and his brethren, "about the year of the world 4349, our annals tell us, there was a great earthquake over all the earth; which the temple which the Jews had raised at

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"Jerusalem with vast expence, at the command of "Julian the apostate, was thrown down. The day "after the earthquake, a dreadful fire fell from "heaven, which melted all the iron tools and instru"ments employed about the work; and destroyed many, nay incredible numbers of the Jews." I will make two remarks on this testimony. 1. The historian's calling it an earthquake over all the earth, is in the language of the Jews; and the same with that of the Evangelist, who tells us, that at the crucifixion, there was darkness over all the earth †. 2. This story of a rebuilt temple, shews he had his materials neither from Pagan nor Christian writers; who are unanimous that no more than the foundations were prepared. And, as there is no visible purpose why he should invent it, we must conclude, he found it thus related in the annals of the rabbins; the composers of which might possibly draw this conclusion from what they found recorded of the immense contributions of their people. 3. The historian says, it was at the command of Julian; which, without bringing Christianity into the question, supplies his reader with a plausible account of this visible mark of the divine displeasure at the attempt ; and consequently affords his brethren a principle on which they might believe the fact, consistently with their profession of Judaism.

In diebus R. Channan & sociorum ejus, anno circiter orbis conditi 4349, memorant libri annalium, magnum in orbe universo fuisse terræ motum, collapsumque esse templum quod struxerunt Judæi Hierosolymis, præcepto Cæsaris Juliani Apostatæ, impensis maximis. Postridie ejus diei [quo mota fuerat terra] de Cœlo ignis multus cecidit, ita ut omnia ferramenta illus ædificii liquescerent & amburerentur Judæi multi atque adeo innumerabiles. Apud Wagenseil, Tela ignea Satanæ Book II. c. iv.

+ Luke xxiii. 44.

CHAP. V.

HERE then, for the present, we shall rest our evidence; ON THE CONFESSION OF OUR ADVERSARIES THEMSELVES: And, from the nature of the TESTIMONY, proceed to some considerations on the nature of the FACT, in order to the fuller establishment of this important truth.

One of the requisite qualities in a forged miracle, that pretends to live and do well, is, that the fact on which it rises be private, obscure, unconcerning, and remote from general observation. And though these circumstances may sometimes attend a true one; yet that is but accidental, and hurts not its credit, so long as it is accompanied (which it ever is) with others, that supply their defects. But for a forged miracle to affect the distinction of public notoriety, would be too impudent a reliance even on religious credulity. To feign a miracle on a civil fact, which must have passed in sight of a whole nation, would be rather an attempt to put out men's eyes, than to impose on their understandings. Hence it is we find, the lying wonders of him, whose coming was after the working of Satan*, so well answer the description which He, who came with all the power of the Father, hath given us of every subtile Impostor in general, that they love darkness rather than light, because their deeds are evil.

Now the PROJECT to rebuild the temple of Jerusalem was a public transaction, the most notorious and interesting of that age.

The PROJECTOR was no other than the Emperor

2 Thess. ii. 9.

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