until this day. The Christians, availing themselves of the warning of their Lord, escaped all the calamities of the siege. Jerusalem was trodden down of the Gentiles, and continues to be thus trodden down until this day.

Jerusalem was rebuilt by Adrian, but not precisely on the old site, and was called Ælia, which name it bore until the time of Constantine. The apostate Julian, out of hatred to Christianity, and with the view of defeating the prediction, that Jerusalem should be trodden down of the Gentiles, determined to restore the Jews, and rebuild their temple. Immense sums were appropriated for the work; the superintendence of which was assigned to one of his lieutenants; and the governor of the province to which Jerusalem belonged, assisted in it. But horrible balls of fire bursting forth from the foundations, rendered the place inaccessible to the workmen, who were often much burnt, so that the enterprise was laid aside." The account now given is attested by Julian himself, and his favourite heathen historian. The witnesses are indeed numerous and unexceptionable; "Ammianus Marcellinus, a heathen; Zemach David, a Jew, who confesses that Julian was divinitus impeditus, providentially hindered, in his attempt; Nazianzen and Chrysostom, among the Greeks; Ambrose and Ruffin, among the Latins; all of whom flourished at the very time when this won

derful event occurred. Theodoret, Socrates, Sozomen, and Philostorgius, respectable historians, recorded it within fifty years after the event; and while the eye witnesses of the fact were still surviving."* That part of the prophecy which relates to the restoration of the Jews, remains to be accomplished, and we hope the accomplishment is not far distant. When this event shall take place, the evidence from this prophecy will be complete, and almost irresistible. This shall occur when the times of the Gentiles shall be fulfilled. The circumstances of this glorious event are more particularly described by Paul in the epistle to the Romans, chap. xi. If the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness? for I would not, brethren, that ye should be ignorant of this mystery, that blindness in part is happened to Israel, until the fulness of the Gentiles be come in; and so all Israel shall be saved. The preaching of the Gospel to all nations has been considered in another place.

After this concise review of some remarkable prophecies contained in the Bible, is there any one who can persuade himself that all these coincidences are accidental; or that the whole is a cunningly devised fable? That

*See Whitby's "General Preface to the New Testament."

man must indeed be blind, who cannot see this light which shineth in a dark place: this sure word of prophecy, which holy men of God spake as they were moved by the Holy Ghost.

SECTION VII.

No other Religion possesses the same kind and degree of Evidence as Christianity: and no other Miracles are as well attested, as those recorded in the Bible.

HAVING given a brief view of the external evidences of Christianity, it is now proper to inquire, whether any system of religion, ancient or modern, is as well supported by evidence; and whether other miracles have testimony in their favour, as satisfactory as that by which the miracles of the Gospel are accompanied.

The usual declamation of infidel writers, on this subject, is calculated to make the impression on unsuspicious readers, that all religions are similar in their origin; that they all lay claim to miracles and divine communications; and that all stand upon an equal footing. But when we descend to particulars, and inquire what religions that now exist, or ever did exist, profess to rest their claims on well attested miracles, and the

exact accomplishment of prophecy; none besides the Jewish and Christian can be produced. Among the multiform systems of Paganism, there is not one which was founded on manifest miracles or prophecies. They had, indeed, their prodigies and their oracles, by which the credulous multitude were deceived; and their founders pretended to have received revelations, or to have held communication with the gods. But what well attested miraculous fact, can be produced from all the religions of the heathen world? What oracle ever gave responses so clear and free from ambiguity, as to furnish evidence, that the knowledge of futurity was possessed? It is easy to pretend to divine revelation. It is not disputed that many impostors have appeared in the world, as well as many deluded fanatics. But the reason why all their claims and pretensions may with propriety be rejected, is, that they were not able to exhibit any satisfactory evidence that they were commissioned from heaven to instruct mankind in religion.

In this we are all agreed. Of what use therefore, can it be, to bring up these impostures and delusions, when the evidences of the Christian religion are under consideration? Can it be a reason for rejecting a religion which comes well attested, that there have been innumerable false pretensions to divine revelation? Must miracles, supported

by abundant testimony, be discredited because there have been reports of prodigies and miracles which have no evidence? And because heathen oracles have given answers to inquiries respecting future events, dark, indeterminate, and designedly ambiguous; shall we place no confidence in numerous authentic prophecies, long ago committed to writing, which have been most exactly and wonderfully accomplished?

It is alleged, that the early history of all ancient nations is fabulous, and abounds in stories of incredible prodigies; and hence it is inferred, that the miracles of the Old and New Testaments should be considered in the same light. To which it may be replied, that this general consent of nations that miracles have existed, is favourable to the opinion that true miracles have at some time occurred. It may again be observed, that the history of Moses, which is more than a thousand years older than any profane history, has every evidence of being a true relation of facts; and, moreover, that the age in which the miracles of the New Testament were performed, so far from being a dark and fabulous age, was the most enlightened period of the heathen world. It was the age of the most celebrated historians, orators, and poets. There never was a time, when it would have been more difficult to gain general belief in miracles, which had no sufficient testimony, than in the Augustan and