to the ground, and the very foundation dug up by the soldiers with the hope of finding hidden treasures. After the city had been destroyed, Titus ordered the whole space to be levelled like a field; so that a person approaching the place would hardly suspect that it had ever been inhabited.

The number slain in the war has already been mentioned, to which we may now add that the captives amounted to ninety-seven thousand. Josephus, in relating these events, adopts a language remarkably similar to that used by Christ in the prophecy. "The calamities of all people," says he, "from the creation of the world, if they be compared with those suffered by the Jews, will be found to be far surpassed by them." The words of Christ are: "There shall be great tribulation, such as was not from the beginning of the world to this time; no, nor ever shall be."

That these unparalleled calamities proceeded from the vengeance of heaven against a people whose iniquities were full, was not only acknowledged by Josephus, but by Titus. After taking a survey of the city, the height of its towers and walls, the magnitude of the stones, and the strength of the bands by which they were held together, he broke out into the following exclamation: "By the help of God, we have brought this war to a conclusion. It was God who drew out the Jews from these fortifications; for what could the hands or military engines of men avail against such towers as these?" And he refused to be crowned after the victory, saying that he was not the author of this achievement, but the anger of God against the Jews, was what put the victory into his hands.

3. Finally, the consequences of this catastrophe were as distinctly predicted, and as accurately fulfilled, as the preceding events. The Jews who survived were dispersed over the world, in which condition they continue till this day. The Christians, availing themselves of the warnings of their Lord, escaped all the calamities of the siege. Jerusalem

was trodden down of the Gentiles, and continues to be 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, "Jerusalem shall 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 Ammianus. 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 Rufin among the Latins; all of whom flourished at the very time when this wonderful 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 his 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

99*

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

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 man must indeed be blind, who cannot see this "LIGHT which shineth in a dark place; this SURF WORD OF PROPHECY which holy men of God. spake as they were moved by the Holy Ghost."

CHAPTER XII.

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 pro

duced. 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 communion 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: this is done by every fanatic.

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 Testament should be considered in the same light. To which it may be replied, that this general consent of nations that mira

cles 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 a general belief in miracles which had no sufficient testimony than in the Augustan and succeeding age. Not only did learning flourish; but there was at that period a general tendency to skepticism and atheism. There can evidently therefore be no inference unfavourable to Christianity, derived from the belief of unfounded stories of miraculous events in the dark ages of antiquity. The only effect of the prevalence of false accounts of miracles should be, to produce caution and careful examination into the evidence of every report of this kind. Reason dictates that truth and falsehood should never be confounded. Let every fact be subjected to the test of a rigid scrutiny, and let it stand or fall, according as it is supported or unsupported by testimony. If the miracles of the Bible have no better evidence than the prodigies of the heathen, they ought to receive no more credit; but if they have solid evidence, they ought not to be confounded with reports which carry imposture on their very face, or at least have no credible testimony in their favour.

There is no other way of deciding on facts which occurred long since, but by testimony. And the truth of Christianity is really a matter of fact. In support of it, we have adduced testimony which cannot be invalidated; and we challenge our opponents to show that any other religion stands on the same firm basis. Instead of this, they would amuse us with vague declamations on the credulity of man, and the many