[65] This miracle was that of the fiery eruptions which hindered the building of the temple at Jerusalem by Julian; and which, falling into the hands of Marcellinus, might be expected to be spoken of as a natural event. But this is all: for, as to that wonderful coolness and tranquillity, which the writer pretends to have discovered in the narration, it is so far from appearing to me, that, on the contrary, I see not how the historian could have expressed himself with more emotion, without directly owning the miracle. His words are these: Quum itaque rei fortiter instaret Alypius, juvaretque provinciæ rector, metuendi globi flammarum prope fundamenta crebris assultibus erumpentes, fecere locum, exustis aliquoties operantibus, inaccessum: hoc modo elemento destinatius repellente cessavit Inceptum.
[66] Pp. 40, 54, 57.
[67] Epicurus, Democritus, &c. p. 58.
[68] For the passage referred to (Orig. contr. Cels. l. 8) is in answer to an harangue of Celsus, wherein he had expatiated largely on the heathen miracles, and opposed them with great confidence to the Christian. Upon which the excellent Father observes with much force, “I know not how it is that Celsus thinks proper to alledge the heathen miracles as incontestably evident, and undoubted facts; and yet affects to treat the Jewish and Christian miracles recorded in our books as mere fables. For why should not ours rather be thought true, and those which Celsus preaches up fabulous? Especially, since those were never credited by their own philosophers, such as Democritus, Epicurus, and Aristotle; who yet, had they lived with Moses or Jesus, on account of the exceeding great clearness and evidence of the facts, δια την εναργειαν, would in all probability have believed ours.” Having thus fairly laid the passage before the reader, it is submitted to his judgment with what colour of reason the learned writer could think of deducing a proof of the low opinion of miracles in general amongst the philosophers from it.
[69] P. 62.
[70] P. 63. Philost. L., v. c. 15.
[71] P. 64.
[72] This was remarkably the case of Mahomet and Numa; the former of whose converse with the angel Gabriel, his journey to heaven, and the armies of angels attending on his battles—as well as the other’s pretended intercourse with the goddess Egeria, is well known.
[73] It may seem odd that any of the Fathers of the Church should retain such a strong tincture of this evil principle; yet this, &c. p. 66.
[74] Matthew, xxiv. 24. For there shall arise false Christs and false Prophets, and shall shew great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect.