batted the errors of the reformation with more than ordinary zeal. He proposed to dispute on religion before the queen, the council and the two universities, and declared himself ready to suffer every kind of torment, and shed his blood, if necessary, for the propagation of the Catholic faith. This bold challenge to defend the truth was answered by an arrest, after having eluded the vigilance of his enemies for more than twelve months. He had scarcely been lodged in the Tower when he was put to the rack, which torture was repeated three times, and with such unrelenting cruelty, that on the third repetition it was thought he had expired. After suffering thus, Campion was brought before Eiizabeth herself, by her own order, and questioned as to his allegiance; he was then arraigned with twelve other priests and one layman, condemned to death, and was hanged, bowelled, and quartered. (See Lingard's Hist. of Eng.)

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Fox also tells us, that "when Julian intended an expedition against the Persians, he imposed a large fine upon every one who refused to "sacrifice to the idols, and by that means got a great sum from the "Christians towards defraying his expenses. Many of the officers, in collecting these fines, exacted more than their due, and some of "them tortured the Christians to make them pay what they demanded, "at the same time telling them in derision, that when they were in"jured, they ought to take it patiently, for so their God had com"manded them.' So have the Catholics been treated, by "Protestant-ascendency." In Elizabeth's reign it is confessed by her eulogist Camden, that "emissaries were dispersed everywhere abroad, "to collect rumours and catch unguarded expressions," in order to seize upon the persons of Catholics and confiscate their property. False informers and apostates from their faith too, we are told by the same historian, were encouraged to accuse the Catholics At this day, the Catholics are deprived of their civil rights, through the means of an infamous oath, and when they complain of the injustice done them, they are told in derision, that they have no right to complain, as their refusal to take the oath is a proof of their half-allegiance, though no class of the community can be more attached to the constitution of the country than Catholics. So that what has been advanced by Fox against Julian for his treachery and barbarity, is equally applicable to the virgin queen Elizabeth and her ministers. The martyrs under Julian were Catholics, and the objects of Elizabeth's vengeance were Catholics too. In Julian's reign the Catholics were termed Galileans; so in Elizabeth's, to brand them with odium, they were termed Papists; which appellation is still applied to them by bigots and intolerants.

But the most important fact that took place in Julian's reign has been omitted by Fox. He allows him to have abandoned Christianity and returned to Paganism; he allows him to have persecuted the Christians, and heaped oppressions upon them; but he does not tell us of the vain and blasphemous attempt he made to falsify the prediction of Christ, regarding the temple of Jerusalem, In various parts of scripture are to be found the denunciations of Jesus Christ against the city of Jerusalem and its temple, where the Jewish sacrifices were offered according to the old law, but were to give way to that unbloody sacrifice of the new law established by Christ himself, In St. Matthew's

gospel, chapter 23, it is stated, that, a little before his passion, Christ foretold the Jews the miseries they should suffer for their ingratitude. Behold," he says, "I send unto you prophets, and wise men, and scribes, and some of them ye shall kill and crucify, and some of them "ye shall scourge in the synagogues, and persecute them from city to city: that upon you may come all the righteous blood shed upon the "earth, from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar: "Verily I say unto you, all these things shall come upon this genera"tion. O Jerusalem, Jerusalem, thou that killest the prophets, and "stonest them that are sent unto thee, how often would I have ga"thered thy children together, even as a hen gathereth her chickens "under her wings, and ye would not? behold, your house is left unto 'you desolate."-St. Luke says in his gospel, chapter 19, that when our Saviour entered Jerusalem, some days before his crucifixion, he wept over the city, and said, "Ah! if thou hadst known, even thou, at least "in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, "that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with "the ground, and thy children within thee; and they shall not leave "in thee one stone upon another, because thou knowest not the time 46 of my visitation." St Mark also records, chapter 13, that when one of his disciples spoke of the temple and its costly materials, Jesus answered, "Verily I say unto you, there shall not be left here one stone upon another, that shall not be destroyed." These predictions testified to by three of the evangelists, who all wrote at different times and at different places, we see verified in the reign of the Roman emperor Titus, in the year of our Lord 72, that is near forty years after they were foretold. The horrors of the siege of this city are stated by Josephus, to whom we refer the reader. Suffice it to say, the prophecy of Christ was fulfilled to a tittle, and conveyed another irrefragable proof of his divine wisdom and power.

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Well, Julian after declaring war against Christ and his disciples, thought himself strong enough to make void his predictions, and prove the divine Founder of Christianity to be, what our poor infatuated deists, ignorantly we hope, call him—an impostor. To complete his designs upon the Christians, Julian took into his special protection the Jews, then, as now, the refuse of the world. He excited them to build again their temple, and the more to encourage them in the undertaking, he gave them large sums of money, and assisted them with all the force of the empire. The Jews were elated with the designs of Julian, and flocked from all parts of the empire to Jerusalem, behaving with great insolence to the Christians. Contributions came in from all hands, and the women stripped themselves of their most costly ornaments to swell the funds necessary for the building. The most able workmen were drawn from all quarters, and persons of high rank appointed as overseers, having at their head Julian's intimate friend Alypius, who had formerly been pro-prefect of Britain. All things were now in readiness. The necessary materials were collected, and the Jews of both sexes animated to share in the labour of the building. But behold the

power of Christ, and the puny attempts of man to set aside his never-failing prophecies. The very means intended to render false the words of God, were designed by him to have his predictions fulfilled. Till this time some of the foundations and part of the walls of the temple were standing; and these ruins were demolished by the Jews themselves to clear a foundation for the new projected building. Thus then they concurred in accomplishing our Saviour's prediction, that not one stone should be left upon another, of that building so highly prized by themselves. Having thus cleared the way, they began to prepare the foundation, in which many thousand workmen were employed. But to the great surprise of those engaged in the work, what they had cast up in the day was thrown back by earthquakes in the succeeding nights. Nothing daunted, they proceed with hardened obstinacy in the work, but are met with still more terrible supernatural impediments. Ammianus Marcellinus, a Pagan writer, and a zealous defender of Julian, relates these wonders in the following words: "And when Alypius the next day earnestly pressed on the work with the assistance of the governor of the province, there issued (he says) such horrible balls "of fire out of the earth, near the foundations, which rendered the place, from time to time, inaccessible to the scorched and blasted workmen. And the victorious element continuing in this manner obstinately and resolutely bent, as it were, to drive them to a distance, Alypius thought proper to give over the enterprize." Several Christian authors likewise record the fact, and mention other extraordinary circumstances and appearances attending this triumphant victory of Christianism over its implacable enemies. As infidelity and deism is rapidly spreading in this once Christian country, and as this historical fact is but little known among the readers of the present age, we will here subjoin the Rev. Mr. Butler's account of it, from his life of St. Cyril, archbishop of Jerusalem.

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"This judgment of the Almighty," says the learned writer, "was "ushered in by storms and whirlwinds, by which prodigious heaps "of lime and sand and other loose materials were carried away. (Theod. “Hist. 1. iii. c. 20.) After these followed lightnings, the usual consequence of collision in clouds and tempests. Its effects were, first the destroying the more solid materials, and melting down the iron in"struments; (Soc. lib. iii. c. 20.) and, secondly, the impressing shining crosses on the bodies and garments of the assistants without distinc"tion, in which there was something that in art and elegance exceeded "all painting or embroidery; which when the infidels perceived, they "endeavoured, but in vain, to wash them out. (St. Greg. Naz. Or. 4. adv. Julian.) In the third place came the earthquake, which cast out the "stones of the old foundations, and shook the earth into the trench or 'cavity dug for the new; besides overthrowing the adjoining build"ings and porticos wherein were lodged great numbers of Jews design"ed for this work, who were all either crushed to death, or at least "maimed or wounded. The number of the killed or hurt was increas"ed by the fiery eruption in the fourth place, attended both with storms "and tempests above, and with an earthquake helow. (St. Greg. Naz. Or. 9.) From this eruption, many fled to a neighbouring church for shelter, but could not obtain entrance; whether on account of its be

"ing closed by a secret invisible hand, as the fathers state the case, or at least by a special providence, through the entrance into the ora"tory being choked up by a frightful crowd, all pressing to be foremost. This, however,' says Gregory Nazianzen, (Or. 4. adv. Julian.) "is invariably affirmed and believed by all, that as they strove to force "their way in by violence, the Fire, which burst from the foundations "of the temple, met and stopt them, and one part it burnt and destroyed, and another it desperately maimed, leaving them a living monument of God's commination and wrath against sinners.' This eruption was frequently renewed till it overcame the rashness of the "most obdurate, to use the words of Socrates; for it continued to be 'repeated as often as the projectors ventured to renew their attempt, "till it had fairly tired them out. Lastly, on the same evening, there appeared over Jerusalem a lucid cross, shining very bright, as large "as that in the reign of Constantine, encompassed with a circle of "light. And what could be so proper to close this tremendous scene "or to celebrate this decisive victory, as the Cross triumphant, encir"cled with the heroic symbol of conquest?'

"This miraculous event, with all its circumstances, is related by "the writers of that age; by St. Gregory Nazianzen in the year imme"diately following it; by St. Chrysostom, in several parts of his works, "who says that it happened not twenty years before, appeals to eye"witnesses still living and young, and to the present condition of those "foundations, of which,' says he, 'we are all witnesses;' by St. Am"brose in his fortieth epistle, written in 388; Rufinus, who had long "lived upon the spot; Theodoret, who lived in the neighbourhood in Syria; Philostorgius the Arian; Sozomen, who says many were alive "when he wrote who had it from eye witnesses, and mentions the vi"sible marks still subsisting; Socrates, &c. The testimony of the "heathens corroborate this evidence; as that of Ammianus Marcellinus "above quoted, a nobleman of the first rank, who then lived in the "court of Julian at Antioch and in an office of distinction, and who probably wrote his account from the letter of Alypius to his master, "at the time when the miracle happened. Libanius, another pagan "friend and admirer of Julian, both in the History of his own life, "and in his Funeral oration on Julian's death, mentions these earthquakes in Palestine, but with a shyness which discovers the disgrace "of his hero and superstition. Julian himself speaks of this event in " the same covert manner. Socrates testifies, that at the sight of the "miracles, the Jews cried out at first that Christ is God; yet returned "6 home as hardened as ever. St. Gregory Nazianzen says, that many "Gentiles were converted upon it, and went over to the church. "odoret and Sozomen say many were converted; but as to the Jews, they evidently mean a sudden flash of conviction, not a real and last"ing conversion. The incredulous blinded themselves by various pre"6 'tences: but the evidence of the miracle leaves no room for the least "cavil or suspicion. The Christian writers of that age are unanimous in relating it with its complicated circumstances, yet with a diversity "which shews their agreement, though perfect, could not have been "concerted. The same is confirmed by the testimony of the most ob"stinate adversaries. They, who, when the temple at Daphne was con

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"sumed about the same time, by lightning, (See Review, p. 78) pretended "it was set on fire by Christians, were not able to suspect any possibility "of contrivance in this case: nor could the event have been natural. "Every such suspicion is removed by the conformity of the event with the "prophecies; the importance of the occasion, the extreme eagerness "of Jews and Gentiles in the enterprise, the attention of the whole empire fixed on it, and the circumstances of the fact. The eruption, "contrary to its usual nature, was confined to one small spot; it obsti"nately broke out by fits, and ceased with the project, and this in such a manner, that Ammianus himself ascribes it to an intelligent cause. "The phænomena of the cross in the air, and on the garments, were "admirably fitted, as moral emblems, to proclaim the triumph of "Christ over Julian, who had taken the cross out of the military ensigns, which Constantine had put there to be a memorial of that cross "which he had seen in the air that presaged his victories. The same was again erected in the heavens to confound the vanity of its impo"tent persecutor. The earthquake was undoubtedly miraculous; and "though its effects were mostly such as might naturally follow, they were directed by a special supernatural providence, as the burning "of Sodom by fire from heaven. Whence Mr. Warburton concludes "his dissertation on this subject with the following corollary. New "light continually springing up from each circumstance, as it passes "in review, by such time as the whole event is considered, this illus"trious miracle comes out in one full blaze of evidence.' Even Jew"ish rabbins, who do not copy from Christian writers, relate this event "in the same manner with the fathers from their own traditions and "records. This great event happened in the beginning of the year 363." The florid but infidel Gibbon, in his Roman History, is obliged to admit this most miraculous event, but then he attempts to weaken the testimony adduced by base and groundless insinuations. Quoting the confession of Ammianus Marcellinus, which we have before given, Gibbon says, "Such authority should satisfy a believing, and must asto"nish an incredulous, mind. Yet a philosopher may still require the original evidence of impartial and intelligent spectators. At this important crisis, any singular accident of nature would assume the ap❝pearance, and produce the effects of a real prodigy. This glorious "deliverance would be speedily improved and magnified by the pious "art of the clergy at Jerusalem, and the active credulity of the Christian world; and at the distance of twenty years, a Roman historian, care"less of theological disputes, might adorn his work with the specious " and splendid miracle.' What miserable and contemptible sophistry have we here! and yet this Mr. Gibbon is looked upon by the present race of Protestant Englishmen as one of the greatest ornaments of literature. But what can the man of unprejudiced mind think of such a writer? and particularly when he is the panegyrist of an apostate from the Christian faith; when he calls one of the most subtle and mercenary tyrants that ever stained human nature" a devout monarch, labouring to restore and propagate the religion of his ancestors!!!" But let us look a little into the philosophy of Mr. Gibbon. He allows the testimony of Ammianus Marcellinus to be unexceptionable, and such as "should satisfy a believing and must astonish a credulous, mind;" but

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