[57] Probably founded on Daniel ix. 26, 27. But that prophecy is obscure, and susceptible of a different interpretation. Even if the Temple had been rebuilt, every one of our Lord’s prophecies would still have been fulfilled. (See Appendix iv.) [58] Cyril, it should be remarked, says nothing of these miracles, which are reported by Socrates, Sozomen, and Theodoret. [59] Comp. Isa. xlv. 6, 7, where the idea is directly confuted. CHAPTER VII. A.D. 363-429. JOVIAN TO HONORIUS.—MUTUAL JEALOUSIES AND OUTRAGES.—SUPPRESSION OF THE PATRIARCHATE OF TIBERIAS. Jovian, a stern enemy of the Jews, succeeded to the throne vacated by Julian, but, fortunately for them, reigned for a few months only. Valens and Valentinian, who followed, reinstated the Jews in the possession of their ancient rights, but withdrew the exemption from serving public offices, which they had hitherto enjoyed. Under their rule, as under that of all succeeding emperors to the time of Justinian, the main things that attract the reader’s notice are the mutual jealousies of the Jews and Christians, for ever breaking out into acts of lawless violence, the blame of which does not lie wholly on one side. The idea seems to have possessed the minds of the Christians, even of their bishops (whose training and office should have taught them better), that the Jews as a race were the personal enemies of Christ,[60] and, as such, objects of aversion and horror. This was a fruitful source of the wrongs, oppressions, and cruelties with which the pages of their after history are so deeply stained. The emperors strove, to the best of their ability, to hold the balance of justice evenly between the contending parties, but often found it impossible to do so. Thus, a synagogue having been burnt by the Christians at Rome (A.D. 387), Maximus the Usurper, who was at that time in possession of the capital, ordered it to be rebuilt by those who had wrecked it. For this righteous act he was denounced by Ambrose,[61] Bishop of Milan, who attributed his subsequent fall and ruin to that act, and induced Theodosius to revoke the decree. A similar outrage having been committed at Osrhoene, a city of Mesopotamia (A.D. 395), the same order was issued by Theodosius himself. But Ambrose again interfered, and addressed a most indignant letter to the Emperor. Overlooking altogether the wrong committed by the Christians, he argued that it was most unjust to require them to take part in building up a Jewish synagogue; which was, he says, ‘the home of perfidy, the dwelling-place of impiety.’ It is said also, by Zonaras, that he preached publicly to the same effect at Milan; but of that there is no evidence. Theodosius, who entertained the profoundest respect for Ambrose, was overawed, and withdrew his edict.[62] But that his conviction as to the justice of the case was unaltered, we may see by the law which Theodosius promulgated in the