lished by the learned Fabricius in his Bibliotheca Græca. In several (1) Places Libanius gives an Account how Julian came from his Youth to like the Principles of heathenish Religion; τὰ πρῶτα τῶν ἱερῶν καὶ τὴν βίζαν ἔχοντα ; and to acknowledge (u) the old Gods instead of him who had been but lately introduced, viz. Jefus Chrift. He relates feveral Actions of Julian's, whereof there will be Occafion to take notice hereafter, which leaves no Doubt of that Prince's being as fincere a Pagan as any that ever was; his daily and almoft hourly Sacrifices; his Pilgrimages; his Libations; his devoutly kiffing the Feet of Images; his building Temples, and making Altars every where in his own Palace and under every Tree of his Gardens; his worshipping not a few Gods only, but (x) as many as the Poets have celebrated, &c. He looks upon Julian as upon one who was often (y) favoured with the Converfation of Dæmons, and came to it by offering the evocatory Sacrifices; whofe (2) Mind could never be diverted from feeking the Favour of the Gods; who never wished to have

(Panegyr. Jul. T. ii. p. 175. Orat. in Jul. Imp. Conf. ibid. p. 233. Monodia in Jul. p. 251. paffim. Epitaph. p. 265. &c. Edit Morel. Paris 1627. (2) Τοὺς παλαίες ἄρχοντας ἀντὶ τοῦ εωςί. P. 175. (x) Ὅσες οἱ ποιηταὶ παρέδοσαν. Monod. p. 252. (γ) Ουτος ὁ ἐν τελεταῖς μυρίαις όμιλήσας Δαίμοσιν. Fab. Bib. Gr. T. vii. p. 173. (2) Ουτος ὁ μηδαμοῦ τὴν διάνοιαν ἀποφήσας τῆς περὶ Θεῶν ἐννοίας. ibid.

have Power, (a) but in order to make use of it for reftoring their Worship, which he could not fee deferted without a deep Sorrow, who (b) valued the Title of High Prieft as much as that of Emperor, and (c) divided his whole Life between the Functions of both Employments. Laftly, Libanius was fo thoroughly convinced, that Julian took nothing fo much at Heart as his Religion, that he infifted chiefly on that Point, when he implored the Emperor's Mercy upon the City of Antioch; and urged his Regard for the Gods (d) whom he bad adored, to whom be bad facrificed there, and who Patrons of the Place, viz. Hermes; Ceres; Mars; Calliope; Apollo; Jupiter.

were

Before we conclude this firft Class of Accounts, which contains the Judgments of those who had an Opportunity of knowing Julian's real Sentiments about Religion; we must takeNotice of the Name of Atheist, which feems to be given to Julian in the Title of Cyril's Answer to his Book against Christianity. The Character of Julian is fo far from being that of an Atheist, that I must suppose the Author of that Title to

(a) Lib. Edit. Morel. T. ii. p. 266. in Epitaph.

have

(b) In

(c) De Jul. nece ulcifc.

ap. Fab. ubi fup. (d) Leg. ad Jul, Ed. Morel. T. ii. p.

Jul. Imp. Conf. ibid. p. 245.

have been fome ignorant Monk, who wanted to fhew his Wit by an infipid Antithefis between Κύριλλος ὁ ἐν ἁγίοις δ Ιελιανος ὁ ἐν Α' θεόις - but this can never amount to a Proof that Julian was looked upon as a Man that had no Religion; befides it is, at most, an Accufation unjustly laid to his Charge by an Editor of the Fathers.

Julian's Sentiments abftracted out of his own Works.

II.TT is not eafy to conceive how so many Men of Parts, as have been quoted in the foregoing Part of this Differtation, could have mistaken Julian's true Sentiments about Religion; yet, as it is not altogether impoffible they fhould, it is very proper to enter upon a newCourfe of Inquiry; and for my Part I am willing to take Julian's Word for it. His Authority must decide the Controverfy. But, before we begin with him, it is neceffary to offer a few previous Reflections.

First, The Point in Difpute is not whether, agreeable to fome Principles he held, Julian ought to have been a Deift rather than a Pagan, but whether in Fact he was really fo. To have fuperftructed Paganism upon Principles which were destructive of it, had they been rightly confidered, is not the Cafe

of

4

of Julian only. It was the Fate of all Philofophers and Men of Senfe among the Heathen, and that was the Reason why they were without Excufe ; because when they knew God, they glorified him not as God, but be came vain in their Imaginations and changed the Glory or Worship of the incorruptible God into Idolatry. Therefore we are not to lay down, as a Foundation, fome few Principles of Julian, and there upon build a Syftem for him. We must take his own Building as it ftands. In hiftorical Matters one must not go by Argument, where there is a fufficient Authority to de pend on.

• Secondly, Conformity in fome Principles is not a fufficient Warrant to aggregate a Man to a certain Sect, or Set of Men, except he agrees with them in the most confiderable Articles. St. Paul agreed in a very material Point with the Atheists of his Age; viz. in making very little of what was then called (o) Piety, and of the Gods who were the Object of it thro' the whole World, Yet he was not an Atheist, because he did not agree with them in their other Tenets. Likewife Julian is not to be deemed a Deist for his agreeing (a) with them in one Point;

viz.

(a) The Author I take the Liberty, to confute in this Differtation feems to agree with me in that Obfervation,

when

i

viz. that of acknowledging an infinitely perfect Being, and removing from the Notion of that Being every Thing that might derogate to his infinite Perfections; except he fides with them in their other Tenets alfo.

Thirdly, To avoid difputing upon Words, to which I am as great an Enemy as any body in the World, it is proper to fix upon fome determinate Notion of the Word Deift. It is no cafy Tafk to give an adequate Definition of what is meant by that Word; because there are fo many different Claffes of Deifts; but to the (A) prefent Purpose it may fuffice, to take Notice of fome of the moft material Tenets, wherein they all agree. I take the following Particulars to be Articles of their Faith.

603

ift.

when he fays, that Julian's time was the only Time the Deifts ever had an Opportunity of perfecuting. Then Marcus Aurelius was not a Deift tho' a Philofopher, as much and more than Julian.

(A) The Deifm afcribed to Julian muft of Neceffity be ift. the fame which Mr. Voltaire talks of in his Obferva tions on Deifts; and of Confequence a thorough Deifm not a Mixture of Deism and Paganifm. 2d. Such as not to be ascribed to any Emperor, King, Prince, or other Perfon whom his Power enables to perfecute, but to Julian; and this I think can be none but an avowed Deism. 3d, Such as can be made to appear from Teftimonies or Facts wherein the Fathers do not agree with Julian himself or with other Writers. Otherwife they would not have been xcepted against. See Lit. Journ. T. II. p. 217.