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EARLY CHURCH

Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St. Symeon
Tertullian
Theophylact
Victorinus

HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation in Past)

Joseph Addison
Oswald T. Allis
Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale
Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus

David Brown
"Haddington Brown"
F.F. Bruce

Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards

E.B. Elliott
Heinrich Ewald
Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg
Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull
Johann Lange

Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther

James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
 Blaise Pascal
William W. Patton
Arthur Pink

Thomas Pyle
Maurus Rabanus
St. Remigius

Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John Smith
C.H. Spurgeon

Rudolph E. Stier
A.H. Strong
St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield

Noah Webster
John Wesley
B.F. Westcott
William Whiston
Herman Witsius
N.T. Wright

John Wycliffe
Richard Wynne
C.F.J. Zullig

MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation in Past)

Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke

Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert Thorndike
C. Vanderwaal
Foy Wallace
Israel P. Warren
Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
 

FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any Particular Eschatology)

Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm. Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd
E.B. Elliott
G.S. Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice

Benjamin Jowett
John N.D. Kelly

Hal Lindsey
John MacArthur
William Miller
Robert Mounce

Eduard Reuss

J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith

Norman Snaith
"Televangelists"
Thomas Torrance
Jack/Rex VanImpe
John Walvoord

Quakers : George Fox | Margaret Fell (Fox) | Isaac Penington


PRETERIST UNIVERSALISM | MODERN PRETERISM | PRETERIST IDEALISM

A Selection of Unpublished Papers

Dr. Jortin to Wm. Warburton



Dr. William Warburton
(1698-1779)

 

 

Quoted by Nisbett, in His 1787 Work, Our Lord's Prophecies of the Destruction of Jerusalem And By Dr. Newton in His 1753 Work, The Prophecy of Matthew 24 | Warburton on 'our Lord's Prophecy on the Mount of Olives | Encyclopedia of Philosophy | Online Books | A Selection of Unpublished Papers

"For as God's reign over the Jews, entirely ended with the abolition of the temple, so the reign of Christ, in spirit and in truth, had then its first beginning."

"one of the most awful eras in God's economy of grace, and the most awful revolution in all God's religious dispensations"

Preterist Commentaries By Historicist / Continuists

(On Matthew 24:29)
"that this language was borrowed from the antient hieroglyphics: for as in hieroglyphic writing, the sun, moon, and stars were used to represent states and empires, kings, queens, and nobility; their eclipse and extinction, temporary disasters, or entire overthrow, &c. so in like manner, the holy prophets call kings and empires by the names of the heavenly luminaries; their misfortunes and overthrow are represented by eclipses and extinction; stars falling from the firmament are employed to denote the destruction of the nobility, &c. In a word, the prophetic stile seems to be a speaking hieroglyphic. These observations will not only assist us in the study of the Old and New Testaments, but likewise vindicate their character frin the illiterate cavils of modern libertines, who have foolishly mistaken that for the peculiar workmanship of the prophets' heated imagination, which was the sober, established language of their times, and which God and his Son condescended to employ as the roperest conveyance of the high, mysterious ways of Providence in the revelation of themselves to mankind." (Warburton's Divine Legacy, vol. 2, book 4, section 4, quoted by Nisbett, pp. 22-23)

"This therefore being one of the most important aeras in the economy of grace, and the most awful revolution in all God's religious dispensations; we see the elegance and propriety of the terms in question, to denote so great an event, together with the destruction of Jerusalem by which it was effected." (Warburton's Julian, book i, chap. 1.)

(On John 21:22)
"The prophecy of Jesus concerning the approaching destruction of Jerusalem by Titus, is conceived in such high and swelling terms, that not only the modern interpreters, but the ancient likewise, have supposed, that our Lord interweaves into it a direct prediction of his second coming to judgment. Hence arose a current opinion in those times, that the consummation of all things was at hand; which hath afforded a handle to an infidel objection in these, insinuating that Jesus, in order to keep his followers attached to his service, and patient under sufferings, flattered them with the near approach of those rewards, which completed all their views and expectations. To which the defenders of religion have opposed this answer, that the distinction of short and long, in the duration of time, is lost in eternity; and with the Almighty, a thousand years are but as yesterday, &c. But the principle both go upon is false, and if what hath been said be duly weighed, it will appear, that this prophecy doth not respect Christ's second coming to judgment, but his first; in the abolition of the Jewish policy, and the establishment of the Christian: that kingdom of Christ which commenced on the total casing of the theocracy. For as God's reign over the Jews, entirely ended with the abolition of the temple, so the reign of Christ, in spirit and in truth, had then its first beginning.

     This was the true establishment of Christianity, not that effected by the donations or conversions of Constantine. Till the Jewish law was abolished, over which the Father presided as king, the reign of the Son could not take place; because the sovranty of Christ over Mankind, was that very sovranty of God, transferred, and more largely extended.

     This therefore being one of the most important aeras in the economy of grace, and the most awful revolution in all God's religious dispensations; we see the elegance and propriety of the terms in question, to denote so great an event, together with the destruction of Jerusalem by which it was effected." (Warburton's Julian, book i, chap. 1.)

(On Hermeneutical Methods)
"The prophecy of Jesus, concerning the approaching destruction of Jerusalem by Titus, is conceived in such high and swelling terms, that not only the modern interpreters, but the ancient likewise, have supposed, that our Lord interweaves into it a direct prediction of his second coming to judgment." (Warburton's Julian, book 1, chap. 1, p. 21, &c. 2nd edit.)

"that this language was borrowed from the antient hieroglyphics: for as in hieroglyphic writing, the sun, moon, and stars were used to represent states and empires, kings, queens, and nobility; their eclipse and extinction, temporary disasters, or entire overthrow, &c. so in like manner, the holy prophets call kings and empires by the names of the heavenly luminaries; their misfortunes and overthrow are represented by eclipses and extinction; stars falling from the firmament are employed to denote the destruction of the nobility, &c. In a word, the prophetic stile seems to be a speaking hieroglyphic. These observations will not only assist us in the study of the Old and New Testaments, but likewise vindicate their character frin the illiterate cavils of modern libertines, who have foolishly mistaken that for the peculiar workmanship of the prophets' heated imagination, which was the sober, established language of their times, and which God and his Son condescended to employ as the roperest conveyance of the high, mysterious ways of Providence in the revelation of themselves to mankind." )Warburton's Divine Legation, vol. ii, book sect. 4.)

(On The Significance of A.D.70)
"For as God's reign over the Jews entirely ended with the abolition of the temple service, so the reign of Christ, in spirit and in truth,' had then its first beginning. This was the true establishment of Christianity, not that effected by the donations or conversions of Constantine. Till the Jewish law was abolished, over which the 'Father' presided as king, the reign of the 'Son' could not take place; because the sovereignty of Christ over mankind, was that very sovereignty of God over the Jews transferred, and more largely extended."

"This therefore being one of the most important eras in the economy of grace, and the most awful revolution in all God's religious dispensations ; we see the elegance and propriety of the terms in question, to denote so great an event, together with the destruction of Jerusalem, by which it was effected : for in the whole prophetic language, the change and fall of principalities and powers, whether spiritual or civil, are signified by the shaking of heaven and earth, the darkening the sun and moon, and the falling of the stars; as the rise and establishment of new ones are by processions in the clouds of heaven, by the sound of trumpets, and the assembling together of hosts and congregations.' (Warburton's Julian, book 1, chap. 1, p. 21, &c. 2nd edit.)

 

WHAT OTHERS HAVE SAID


John Girardeau (1999)
"The Emperor Julian, commonly called the Apostate, made the effort, and was baffled in a most extraordinary way. In speaking of what he terms "the miraculous interposition of heaven, which defeated Julian’s attempt to rebuild the Jewish temple of Jerusalem," Bishop Warburton says: "Sacrifices constituting the essentials of their [the Jews] worship, their religion could not be said to exist longer than that celebration continued. But sacrifices were to be performed in no place out of the walls of their temple. So that when this holy place was finally destroyed, according to the prophetical predictions, the institution itself became abolished. Nor was anything more consonant to the genius of this religion, than the assigning such a celebration of its principal rites. The temple would exist while they remained a people, and continued sovereign. And when their sovereignty was lost, the temple-worship became precarious, and subject to the arbitrary pleasure of their masters. They destroyed this temple: but it was not till it had lost its use. For the rites, directed to be there celebrated, were relative to them only as a free-policied people.

"So that this was, in reality, a total extinction of the Jewish worship. How wonderful are the ways of God! This came to pass at that very period when a new revelation from heaven concurred with the blind transactions of civil policy, to supersede the law by the introduction of the gospel: the last great work which completed the scheme of human redemption.

"To confound this admirable order of providence was what induced the Emperor Julian to attempt the rebuilding of the Jewish temple of Jerusalem. The vanity of the attempt could only be equaled by its impiety; for it was designed to give the lie to God, who, by the mouth of his prophets, had foretold that it should never be rebuilt. Here, then, was the most important occasion for a miraculous interposition, as it was to defeat this mad attempt. And thus in fact it was defeated, to the admiration of all mankind.

"But as a large and full account of the whole affair hath been already given to the public, in a work entituled — Julian, or a Discourse concerning the Earthquake and Fiery Eruption which defeated that Emperors attempt to rebuild the Temple at Jerusalem; thither will I refer the learned reader, who will there meet with all the various evidence of the fact, abundantly sufficient to support and establish it; together with a full confutation of all the cavils opposed to its certainty and necessity." [Ed Note. The reference to Warburton probably refers to the work, The divine legation of Moses demonstrated / By the Right Reverand William Warburton... (London: Printed for Thomas Tegg, 1846)] "

1911 Encyclopedia
"Warburton was further kept busy by the attacks on his Divine Legation from all quarters, by a dispute with Bolingbroke respecting Pope's behaviour in the affair of Bolingbroke's Patriot King, by his edition of Pope's works (1751) and by a vindication in 1750 of the alleged miraculous interruption of the rebuilding of the temple of Jerusalem undertaken by Julian, in answer to Conyers Middleton. War-burton's manner of dealing with opponents was both insolent and rancorous, but it did him no disservice."

Charles Louis Hequembourg
"There have been two principal opinions upon the general import of this prophecy: first, that it relates to the destruction of Jerusalem and of the Jewish state, and to the complete establishment of Christianity as the only authorized system of religion in the world; second, that it includes these events, together with the resurrection and general judgment to take place at the end of time. The latter opinion undoubtedly at present prevails; and, indeed, those who have held the former have generally conceived that the final judgment was some way intended.

Although much light has been cast upon the meaning of this prophecy, a satisfactory explanation of its import is generally admitted not to have been attained. Bishop Warburton, and those who have held with him the belief that the destruction of Jerusalem, with the abrogation of the Jewish law, together with the formal institution of Christianity, was alone intended, and who in many respects hold the better part of the argument, still leave the case embarrassed with the apparently very clear allusions to the judgment; and, above all, with the fact that the resurrection was to take place at the same time. This explanation, therefore, does not meet all the demands of the case.

The other opinion, that the destruction of Jerusalem and all the other events are included in the same prophecy, is embarrassed with the difficulty of determining the precise point where a transition is made from the destruction of Jerusalem and the dissolution of the Jewish state to the general judgment, nor has any search ever discovered this point.* The vast interval which it would be necessary to conceive as elapsing between the destruction of Jerusalem and the conclusion of human history, also embarrasses this explanation. It is also necessary to account, upon this hypothesis, for the almost exclusive allusions to the Jewish people, which are interwoven with every part of the prophecy. Reference is exclusively made to Jewish disciples, as being bound to observe the Sabbath, an obligation which the Gentiles did not feel. The exhortations to flight upon the approach of the impending calamities are made to those only who lived in Jerusalem and in the surrounding country ; and when the sign of the Son of man appears in heaven, the tribes of the land only are represented as mourning. It has been observed, as singular, that the apostle John is the only one of the Evangelists who does not give any account of this prophecy ; but, if John wrote his Gospel after the destruction of Jerusalem, as is supposed, the omission would be very significant, as showing the reference of the prophecy to Jewish affairs, the interest in which had passed away with the destruction of the city. But whether John wrote his Gospel after the destruction of Jerusalem or not, the Revelation which he wrote describes the coming of Christ, and preserves the same allusions to Jewish affairs. (Rev. i. 7.) The prophecy of Christ, therefore, has everywhere the appearance of being a Jewish prediction, or one relating .exclusively to the concerns of that nation. No interpretation has hitherto removed these difficulties; the meaning of the prophecy, therefore, must lie allowed to have been very unsatisfactorily determined. Millenarians, Adventists, and Universalists, still contend over its import. " (Plan of the Creation; Or, Other Worlds, and who Inhabit Them , pp. 235,236)

Bishop Newton
"The laws of Constantine, and of his son and successor Constantius, were likewise in other respects very severe against the Jews: But Julian called the Apostate, the nephew of Constantine, and successor of Constantius, was more favourably inclined towards them ; not that he really liked the Jews, but disliked the Christians. and out of prejudice and hatred to the Christian religion resolved to reestablish the Jewish worship and ceremonies. Our Saviour had said that 'Jerusalem should be trodden down of the Gentiles;' and he would defeat the prophecy, and restore the Jews. For this purpose he wrote kindly to the whole body or "community of the Jews." [64] expressing his concern for their former ill treatment, and assuring them of his protection from future oppression : and concluding with a promise, that "if he was successful in the Persian war, he would rebuild the holy city Jerusalem, restore them to their habitations, live with them there. and join with them in worshipping the great God of the universe." [65] His zeal even exceeded his promise; for before he set out from Antioch on his Persian expedition, "he proposed to begin with rebuilding the temple at Jerusalem with the greatest magnificence." [66] He assigned immense sums for the building. He gave it in charge to Alypius of Antioch who had formerly been lieutenant in Britain, to superintend and hasten the work. Alypius set about it vigorously. The governor of the province assisted him in it. But horrible balls of fire bursting forth near the foundations, with frequent assaults, rendered the place inaccessable to the workmen, who were burnt several times: and in this manner the fiery element obstinately repelling them, the enterprise was laid aside." What a signal providence was it, that this no more than the former attempts should succeed and prosper; and that rather than the prophecies should be defeated, a prodigy was wrought even by the testimony of a faithful heathen historian ? The interposition certainly was as providential, as the attempt was impious : and the account here given is nothing more than what Julian himself and his own historian have testified. There are indeed many witnesses to the truth of the fact, whom an able critic hath well drawn together, and ranged in this order: "Ammianus Marcellinus a Heathen, Zemuch David a Jew, who confesseth that Julian was divinitus impeditus, hindered by God in this attempt : Nazianzen and Chrysostom among the Greeks, St. Ambrose and Ruffinus among the Latins, who flourished at the very time when this was done: Theodoret and Sozomen orthodox historians, Philostorgius an Arian, Socrates a favourer of the Novatians, who wrote the story within the space of fifty years after the thing was done, and whilst the eye-witnesses of the fact were yet surviving." [67] But the public hath lately been obliged with the best and fullest account of this whole transaction in Dr. Warburton's Julian, where the evidence for the miracle is set in the strongest light, and all objections are clearly refuted, to the triumph of faith and the confusion of infidelity." (Prophecy of Matthew 24)

James Stuart Russell
"Bishop Warburton on ‘Our Lord’s Prophecy on the Mount of Olives,’ and on ‘The Kingdom of Heaven.’

The following observations by the learned author of ‘The Divine Legation’ are in remarkable accord with the opinions expressed in this work:---

‘The prophecy of Jesus concerning the approaching destruction of Jerusalem by Titus is conceived in such high and swelling terms, that not only the modern interpreters, but the ancient likewise, have supposed that our Lord interweaves into it a direct prediction of His second coming to judgment. Hence arose a current opinion in those times that the consummation of all things was at hand; which hath afforded a handle to an infidel objection in these, insinuating that Jesus, in order to keep His followers attached to His service, and patient under sufferings, flattered them with the near approach of those rewards which completed all their views and expectations. To which the defenders of religion have opposed this answer: That the distinction of short and long, in the duration of time, is lost in eternity; and with the Almighty, "a thousand years are but as yesterday," etc.

‘But the principle both go upon is false; and if what hath been said be duly weighed, it will appear that this prophecy doth not respect Christ’s second coming to judgment, but His first; in the abolition of the Jewish polity and the establishment of the Christian,---that kingdom of Christ which commenced on the total ceasing of the Theocracy. For as God’s reign over the Jews entirely ended with the abolition of the temple service, so the reign of Christ, "in spirit and in truth," had then its first beginning. This was the true establishment of Christianity, not that effected by the conversion or donations of Constantine. Till the Jewish law was abolished, over which the "Father" presided as King, the reign of the "Son" could not take place; because the sovereignty of Christ over mankind was that very sovereignty of God over the Jews transferred and more largely extended.

‘This, therefore, being on of the most important eras in the economy of grace, and the most awful revolution in all God’s religious dispensations, we see the elegance and propriety of the terms in question to denote so great an event, together with the destruction of Jerusalem, by which it was effected; for in the whole prophetic language, the change and fall of principalities and powers, whether spiritual or civil, are signified by the shaking of heavens and earth, the darkening of the sun and moon, and the falling of the stars; as the rise and establishment of new ones are by processions in the clouds of heaven, by the sound of trumpets, and the assembling together of hosts and congregations.’ (Appendix to The Parousia)

Dom Toutee's St. Cyril
"Upon the death of Constantius, in 361, Julian the apostate, partly, out of aversion to his uncle, and partly in hopes to see the Christian sects. and the orthodox more at variance, suffered all the banished bishops to return. to their churches. Thus did God make use of the malice of his enemy to restore St. Cyril to his see. He shortly after made him an eye-witness to the miraculous manifestation of his power, by which he covered his blaspheming enemies with confusion. The following most authentic history of that remarkable event is gathered from the original records, and vindicated against the exceptions of certain skeptics by Tillemont,[12] and by our most learned Mr. Warburton, in his Julian.

In vain had the most furious tyrants exerted the utmost cruelty, and bent the whole power which the empire of the world put into their hands, to extirpate, if it had been possible, the Christian name. The faith. increased under axes, and the blood of martyrs was a fruitful seed, which multiplied the Church over all nations. The experience how weak and ineffectual a means brute force was to this purpose, moved the emperor Julian, the most implacable, the most crafty, and the most dangerous instrument which the devil ever employed in that design, to shift his ground, and change his artillery and manner of assault. He affected a show of great moderation, and in words disclaimed open persecution; but he sought by every foul and indirect means to undermine the faith, and sap the foundations of the Christian religion. For this purpose he had recourse to every base art of falsehood and dissimulation, in which he was the most complete master. He had played off the round of his machines to no purpose, and seemed reduced to this last expedient of the pacific kind, the discrediting the Christian religion by bringing the scandal of imposture upon its divine author. This he attempted to do by a project of rebuilding the Jewish temple. which, if he could have compassed, it would have sufficiently answered his wicked design; Christ and the prophet Daniel having in express terms foretold not only its destruction, which was effected by the Romans under Titus, but its final ruin and desolation.

The religious Jewish religion was a temporary dispensation, intended by its divine author, God himself, to prefigure one more complete and perfect, and prepare men to embrace it. It not only essentially required bloody sacrifices, hut enjoined a fixed and certain place for them to be performed in; this was the temple at Jerusalem. Hence the final destruction of this temple was he abolition of the sacrifices, which annihilated the whole system of this religious institution. Whence St. Chrysostom[13] shows that the destruction of Jerusalem is to be ascribed, not to the power of the Romans, for God had often delivered it from no less dangers; but to a special providence which was pleased to put it out of the power of human perversity to delay or respite the extinction of those ceremonial observances. "As a physician," says that father, "by breaking the cup, prevents his patient from indulging his appetite in a noxious draught; so God withheld the Jews from their sacrifices by destroying the whole city itself, and making the place inaccessible to all of them." St. Gregory Nazianzen, Socrates, Theodoret, and other Christian writers, are unanimous in what they say of Julian's motive, ascribing to him the intention already mentioned, of falsifying the scripture prophecies, those of Daniel and Christ, which his actions sufficiently evidence. His historian, indeed, says, that he undertook this work out of a desire of rendering the glory of his reign immortal by so great an achievement:[14] but this was only an after-thought or secondary motive; and Sozomen in particular assures us that not only Julian, but that the idolaters who assisted in it, pushed it forward upon that very motive, and for the sake thereof suspended their aversion to the Jewish nation. Julian himself wrote a letter to the body or community of the Jews, extant among his works,[15] mentioned by Sozomen,[16] and translated by Dr. Cave, in his life of St. Cyril. In it he declares them free from all exactions and taxes, and orders Julus or Illus, (probably Hillel,) their most reverend patriarch, to abolish the apostoli, or gatherers of the said taxes; begs their prayers, (such was his hypocrisy,) and promises, after his Persian expedition, when their temple should be rebuilt, to make Jerusalem his residence, and to offer up his joint prayers together with them.

After this he assembled the chief among the Jews, and asked them why they offered no bloody sacrifices, since they were prescribed by their law. They replied, that they could not offer any but in the temple, which then lay in ruins.. Whereupon he commanded them to repair to Jerusalem, rebuild their temple, and re-establish their ancient worship, promising them his concurrence towards carrying on the work. The Jews received the warrant with inexpressible joy, and were so elated with it, that, flocking from all parts to Jerusalem, they began insolently to scorn and triumph over the Christians, threatening to make them feel as fatal effects of their severity, as they themselves had heretofore from the Roman powers. The news was, no sooner spread abroad than contributions came in from all hands. The Jewish women stripped themselves of their most costly ornaments to contribute towards the expense of the building. The emperor also, who was no less impatient to see it finished, in order to encourage them in the undertaking, told them he had found in their mysterious sacred books that this was the time in which they were to return to their country, and that their temple and legal observances were to be restored.[17] He gave orders to his treasurers to furnish money and every thing necessary for the building, which would require immense sums: he drew together the most able workmen from all quarters, and appointed for overseers persons of the highest rank, placing at their head his intimate friend Alypius, who had formerly been Pro-prefect of Britain; charging him to make them labor in this great work without ceasing, and to spare no expense. All things were In readiness, workmen were assembled from all quarters; stone, brick, timber, and other materials, in immense quantities, were laid in. The Jews of both sexes and of all degrees bore a share in the labor; the very women helping to dig the ground and carry out the rubbish in their aprons and skirts of their gowns. It its even said that the Jews appointed some pickaxes, spades, and baskets to be made of silver for the honor of the work. But the good bishop St. Cyril, lately returned from exile, beheld all these mighty preparations without any concern, relying on the infallible truth of the scripture prophecies: as, that the .desolation of the Jewish temple should last till the end;[18] and that one stone should not be left on another;[19] and being full of the spirit of God, he foretold, with the greatest confidence, that the Jews, so far from being able to rebuild their ruined temple, would be the instruments whereby that prophecy of Christ would be still more fully accomplished than it had been hitherto, and that they would not be able to put one stone upon another,[20] and the event justified the prediction.

Till then the foundations and some ruins of the walls of the temple subsisted, as appears from St. Cyril:[21] and Eusebius says,[22] the inhabitants still carried away the stones for their private buildings. These ruins the Jews first demolished with their own hands, thus concurring to the accomplishment of our Saviour's prediction. Then they began to dig the new foundation, in which work many thousands were employed. But what they had thrown up in the day was, by repeated earthquakes, the night following cast back again into the trench. "And when Alypius the next day earnestly pressed on the work, with the assistance of the governor of the province, there issued," says Ammianus, "'such horrible balls of fire out of the earth near the foundations,'[23] 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 enterprise." (Dom Toutee's St. Cyril)

William Warburton (bishop of Gloucester)

Works. Ed. Hurd, R. (bishop of Worcester). 7 vols. 1788.
The Alliance between Church and State. 1736. 10th edn. 1846.
The Divine Legation of Moses demonstrated on the principles of a Religious Deist. In six books. 2 vols. 1738–41. 9th edn. 1765 (as vols III–V in continuation of the 2 vols. of the 4th edn. of the first part).
A Commentary on Mr. Pope’s Essay on Man. 1739. Remodelled as A Critical and Philosophical Commentary on Mr. Pope’s Essay… . 1742.
The Works of Shakespear … with Comments and Notes by Mr. Pope and Mr. Warburton. 8 vols. 1747.
A Letter to the Editor of the Letters on the Spirit of Patriotism. 1749.
A View of Lord Bolingbroke’s Philosophy in four Letters to a Friend. 1754–5.
The Doctrine of Grace, or the Office and Operation of the Holy Spirit vindicated from the Insults of Infidelity and the Abuses of Fanaticism. 2 vols. 1762.

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Date:
04 Dec 2004
Time:
11:33:15

Comments

Hello my name is Aj, and I'm trying to find out where the rapture came from and who proclaimed that there was a rapture


Date:
04 Dec 2004
Time:
11:43:35

Comments

Hi this is Aj again, I was told at one time that the rapture came from a woman that had a dream and wrote a book about it. However I truly beleive in the preterist view and would like some further understanding in where the rapture came from. please reply to me by e-mail mcdishllc@yahoo.com Thank you very much.


Date: 23 Feb 2007
Time: 02:49:46

Comments:

I would like to know if Bishop Warburton had anything to say about the eventual restoration of the Jews? Jan


Date: 23 Feb 2007
Time: 02:53:47

Comments:

to Aj, You probably have your answer by now but I always thought it started with Nelson Darby founder of the Plymouth Brethren in the 19th century. Jan.


Date: 03 Sep 2010
Time: 06:58:53

Your Comments:

Great writtings, has helped me more than I can say.
Robin Elliott


 

 

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