pilgrim, which satisfies those who think
perplexes those who believe. See Jortin's sensible remarks, vol. ii. p
238-248.]

[Footnote 66: This multiplication is asserted by Paulinus, (Epist.
xxxvi. See Dupin. Bibliot. Eccles. tom. iii. p. 149,) who seems to
have improved a rhetorical flourish of Cyril into a real fact. The same
supernatural privilege must have been communicated to the Virgin's
milk, (Erasmi Opera, tom. i. p. 778, Lugd. Batav. 1703, in Colloq. de
Peregrinat. Religionis ergo,) saints' heads, &c. and other relics, which
are repeated in so many different churches. * Note: Lord Mahon, in a
memoir read before the Society of Antiquaries, (Feb. 1831,) has traced
in a brief but interesting manner, the singular adventures of the "true"
cross. It is curious to inquire, what authority we have, except of
late tradition, for the Hill of Calvary. There is none in the sacred
writings; the uniform use of the common word, instead of any word
expressing assent or acclivity, is against the notion.--M.]

[Footnote 67: Jerom, (tom. i. p. 103,) who resided in the neighboring
village of Bethlem, describes the vices of Jerusalem from his personal
experience.]

[Footnote 68: Gregor. Nyssen, apud Wesseling, p. 539. The whole epistle,
which condemns either the use or the abuse of religious pilgrimage, is
painful to the Catholic divines, while it is dear and familiar to our
Protestant polemics.]

[Footnote 69: He renounced his orthodox ordination, officiated as
a deacon, and was re-ordained by the hands of the Arians. But Cyril
afterwards changed with the times, and prudently conformed to the Nicene
faith. Tillemont, (Mem. Eccles. tom. viii.,) who treats his memory with
tenderness and respect, has thrown his virtues into the text, and his
faults into the notes, in decent obscurity, at the end of the volume.]

The vain and ambitious mind of Julian might aspire to restore the
ancient glory of the temple of Jerusalem. [70] As the Christians were
firmly persuaded that a sentence of everlasting destruction had been
pronounced against the whole fabric of the Mosaic law, the Imperial
sophist would have converted the success of his undertaking into a
specious argument against the faith of prophecy, and the truth of
revelation. [71] He was displeased with the spiritual worship of the
synagogue; but he approved the institutions of Moses, who had not
disdained to adopt many of the rites and ceremonies of Egypt. [72]
The local and nationa