xvii. 7. But these Nicomedian fires were the fires of kitchens, baths, forges, &c. which burnt the timber and other combustible materials of the fallen houses, as Sozomen expressly informs us, iv. 16.

In the fifth century the city of Antioch was destroyed by an earthquake and a fire. Succussio et terræ motus urbi supervenientes, pæne universam prostraverunt. Posthac secutus est ignis-quæcumque enim loca a succussione et terræ motu subversa non fuerant, ignis depascens in cinerem ac favillas redegit.' Evagrius, iv. 5. This also seems to have been no subterraneous eruption, but like the fire at Nicomedia. Sixty-one years after, there was another earthquake at Antioch, described by Evagrius, who was then in the city, in which sixty thousand persons perished: but, by the mercy of God, says Evagrius, no fire broke out. Nullum exortum est incendium, quamvis ingens ignis copia passim in urbe esset, partim ex focis, partim ex publicis et privatis lucernis, ex culinis item et fornacibus ac balneis, aliisque innumeris locis.' vi. 8,

When twelve cities in Asia fell by an earthquake, fire was seen to burst out. • Effulsisse inter ruinam ignes memorant.' Tacitus Ann. ii. 47.

Josephus mentions a violent earthquake in Judæa: 'Ev τούτῳ καὶ τῆς ἐπ ̓ ̓Ακτίῳ μάχης συνεσταμένης Καίσαρι προς ̓Αντώνιον,—σεισθεῖσα ἡ γῆ τῶν Ἰουδαίων, ὡς οὐκ ἄλλοτ ̓ ἐδόκει, τῶν ἐν τῇ χώρα κτηνῶν πολλὴν φθορὰν ἐποίησεν, ἐφθάρησαν δὲ καὶ τῶν ἀνθρώπων ὑπὸ ταῖς πεπτωκυίαις οἰκείαις Tegi μugious. Interea per tempus pugnæ Actiacæ, quæ Cæsari cum Antonio fuit,-concussa Judææ terra, quantum nunquam antea videbatur, magnam pecorum stragem fecit per totam regionem, oppressaque sunt hominum etiam circiter decem millia ruinâ domorum.' Ant. xv. 5.

There had probably been other earthquakes in Palæstine, in divers times. That in the reign of Uzziah is mentioned as very remarkable by Zachariah and by Amos.

But though it should be supposed and allowed that the eruption was not without natural causes, and that the seeds of it lay hid in the bowels of the earth; yet as this most uncommon fire broke out at the very instant when the Jews and Pagans were attempting to rebuild the temple, and was renewed, as the historian says, upon their renewed

attempt to go on, and ceased when they gave over, these circumstances seemed to be plain marks of a providential interposition.

Another, and a most memorable circumstance, which distinguished it from the pretended miracles of those days, is, that it was not wrought to serve a party, and either to favour or to confute Athanasians, Arians, Semiarians, Sabellians, Novatians, Manichæans, Monks, Anti-monks, Relique-mongers, Relique-haters, Fasters, Eaters, Friends or Foes to matrimony, &c. No sect could claim any countenance or honour from it, but it was performed by Providence for the credit of Christianity, and to serve the common cause against Judaism and Paganism.

It hath been said that Christ, who foretold the destruction of the temple, yet hath not affirmed that it should be rebuilt no more, or hath not clearly declared how long it should lie in ruins; and that if the Jews had rebuilt their temple under Julian, yet they would not have had time to make use of it, because his Christian successor would have pulled it down, or converted it into a church; and that therefore there was no occasion for a miracle to prevent Julian's design.

But where is the force or the reasonableness of this argument? If it was not fit that the Jews should have a temple, it might surely be as proper that God himself should interpose, as that he should leave it to the Christians; and it was more to the confusion of Judaism, and to the honour of Christianity, which certainly was concerned in the affair.

The Jews, according to the writers of the New Testament, suffered the evils which they underwent, for their disobedience, and their rebellion against Christ; and as the national disobedience then continued, it was fit that the national punishment should continue also. The coremonial law had been abolished by the gospel, and therefore it was fit that the Jews should not be put in a capacity to observe it, though they were ever so willing. Thus they were under a curse, as the antient Christian writers often observe, because they could not perform the legal expiations and atonements. The Jews might have replied, that God accepted the will for the deed, that a contrite

heart would serve instead of sacrifices, that no man is bound to impossibilities, and that under the Babylonian captivity they ceased not to be God's people, though they had neither temple nor sacrifice. But the long cessation of the ceremonial law for no less than three hundred years, brought in a prescription against it, and showed that it was antiquated, and that the new and second covenant had taken place of the first. The longer the Jewish dispersion and the desolation of Jerusalem continued, the more force the Christian argument gathered. In the time of Julian it pressed hard upon them, but much harder when that nation had lost all distinction of tribes, and could find no priests and Levites to officiate, though their temple had been rebuilt. The argument now stands thus: Your forefathers, when by idolatry, sorcery, shedding of innocent blood, and all sorts of defilements, they had provoked God beyond measure, were carried captives to Babylon; but after seventy years they returned and rebuilt their temple. Since that time you have been no more guilty of idolatry, and yet you are rejected of God these seventeen hundred years. What crime have you committed against him worse than idolatry, or high treason, for which you are thus severely punished beyond all former example of God's dealing with you? It must be for the rejection of the Messias. Orobius the Jew, in his dispute with Limborch, was greatly distressed by this argument, and knew not how to answer it.

The subject which I am now treating hath been very well discussed by Mr. Warburton, to whose book I refer the reader for further satisfaction; and to his arguments and observations I shall only here add a few remarks, to confirm those of my friend.

First the fire which came out from the foundations of the temple, and destroyed the workmen, and dispersed the Jews, was to the Jews a particular mark of God's displeasure and interposition, because it was the way in which God had been constantly used to manifest himself. God, considered as the punisher of sinners, is said to be a consuming fire; when he appeared, his glory was as a devouring fire; when he is represented in the Psalms as taking vengeance, fire is said to have proceeded from him,

and smoke, and burning coals, and lightnings; fire is an emblem of his wrath and vindictive justice; by fire he often punished the ungodly, as the inhabitants of Sodom, and the rebellious Jews; by fire the world is to be consumed, and the future punishment of evil angels and evil men is represented under the words everlasting fire. Hence in the holy Scriptures fire heaped upon the head denotes vengeance descending from above, that is, divine vengeance; and as the natural effect of heaping fire upon a man's head is destruction, in the figurative sense it must mean punishment. So in the Psalms, Let burning coals fall upon them;' so in Esdras, Let not the sinner say he hath not sinned, for God shall heap coals of fire upon his head who saith be fore the Lord God and his glory, he hath not sinned;' so Solomon in the Proverbs, If thine enemy be hungry, give him bread to eat, if he be thirsty, give him water to drink, for thou shalt heap coals of fire upon his head, and the Lord shall reward thee;' which words of Solomon St. Paul hath made use of in his Epistle to the Romans.

When God expelled Adam from Paradise, he placed a flaming sword, which turned every way, to keep him out. When he made a covenant with Abraham, a smoking furnace and a burning lamp passed between the divided sacrifice.

When he appeared to Moses, it was in a flame of fire out of the midst of the bush.

He guided the Israelites by a pillar of fire.

When he descended upon mount Sinai, it was in a fire, a devouring fire, and an earthquake; and the face of Moses shone after he had seen the glory of God.

When the tabernacle was erected, the glory of the Lord filled it, and appeared as a fire by night.

When Aaron and his sons were consecrated, there came a fire from before the Lord, and consumed the burnt offering and when Nadab and Abihu made an offering in an illegal manner, there went out a fire from the Lord, and slew them.

e Where see Grotius and Whitby. See also Jeremiah, v. 14. and Revel. xi. 5. and Le Clerc, Bibl. Anc. et Mod. i. p. 373.

When the people murmured at Taberah, the fire of the Lord burnt among them and consumed them.

When two hundred and fifty men, joining themselves to Corah, offered incense, there came out a fire from the Lord and consumed them.

The angel of God consumed Gideon's sacrifice with fire.

The Philistines in the days of Samuel were discomfited by thunder and lightning; and by thunder and lightning God showed his approbation of Samuel, and his displeasure against the Israelites.

When Solomon dedicated the temple, the fire fell from heaven and consumed the burnt-offering, and the glory of the Lord filled the house.

Elijah brought down fire from heaven to consume his sacrifice, and twice afterwards, to destroy two captains with their companies, who were sent to apprehend him. A fire went before God when he manifested himself to this great prophet, who was afterwards taken up into heaven in a charict of fire.

It was reported amongst the Jews that Herod, a little before the birth of Christ, broke open the sepulchre of David, to plunder it, and that two of his guards were struck dead with a fire which burst out upon them. So says Josephus, who gives it as a common rumour, s xeyero. Ant. xvi. 7.

When James and John wanted leave to punish the Samaritans for their rudeness, they asked Christ to permit them to call down fire from heaven: and when the Holy Ghost descended at Pentecost, it was in the appearance of fire.

Thus God used to show his presence by fire, either to declare his favour or his anger. When he was propitious, he consumed the sacrifice, and when he was offended he consumed the sinner: and therefore the fiery eruption at Jerusalem upon the attempt to rebuild the temple, seemed to be

f It might be as true as the story related by Evagrius. Barsanuph, the monk, in the time of Justinian, wrought innumerable miracles; and is firmly believed to be still living, shut up in his cell, although more than fifty years are passed since any man hath seen him, or he hath received any nourishment. Eustochius, bishop of Jerusalem, would not believe this; and ordered the cell to be opened in which the man of God had shut himself up, whereupon a fire burst out, and slew almost all those who were present.' H. E. iv. 33.