wherein all the reason and philosophy of atheism is confuted, and

he274 Julian the Emperor- BookLhe were fo ftrenuoiis an aflerter of polytheifm, and champion for the gods,yet did he neverthelefs at the fame time clearly acknowledge one fupremeDeity, calling him the king, (that is, the monarch of the univerfe) thegreateft, the opifex of the world, the fountain of good, the parent of allthings, and the maker and conferver of all life.But the greateft oppofer of Chriftianity every way was Julian the emperor,who cannot reafonably be fufpedled to have difguifed or blanched paganifm,becaiife he was an emperor, and had fo great an animofity againftChriftianity, and was fo fuperftitioufly or bigotically zealous for the worftiipof the gods ; and yet this very Juliany notwithftanding, was an unque-CyriL cont.^ ftionable aftertor of one fupreme Deity. In his book written againft the[Editlspan-Chriftians, he declares the general fenfe of the Pagans, after this manner :TTi-ci Tr,-j sauTX Xri'^iv oiXJici'j auTu" £7r£»J>i y^o IV ju£v Tw naTCt iravra riXnx^ x^ 'ij•7rd,v\x^ i-j S\ TOii; jj.i^i^o7;^ aXXn 1:0.0 *AAu xoalfT o-jJCCfxii;, &C. Our theoclogersaffirm the maker of all to be a common father and king \ but that thenations^ as to particular things.^ are dijlributed by him to other inferior gods.,that are appointed to be governors over countries and cities,every one of ivhichadminlflers in his own province agreeably to himfelf. For whereas in the commonfather all things are perfe£I, and one is all, in the particular or partial deitiesone excels in one power, and another in another. Afterwards, i:i the famebook he contends, that the Pagans did entertain righter opinions concerningP. T46. the fupreme God, than the Jews themfclves ; J? ei/^ev Tr^oTf;/)!? fl'/j t« noQua-VA- '},j^c'SnjJ'.tisi'yoi; xtjflvrlo'^fv;^ 'Jtto ts Mi;7£x.-, yifxiT; vttio aJra |3fAli'i(? c)(^ouiV Si^x^, ot xoivoi/H*£ir£>££iiov U7roAa/L/.bavc/v;£; «7ravTwv di[^TT(j-r;i, EHvaj^aj o£ aXAs?, 01 Ti,J/j^a'./»^» ^lu mtii-Aivvov, £i(ri (Tf uTTTf^ uTrae^^oi ^ocQiXiu^, Exaj"^ rh ixvtv Sia,(pepovTo}g iTrx'joc^iiy.iv'^(peovTiSx, Jt, » ^x^irxiAtj a-jTOv, !aSi «Jlifji.ipnr,'j tuh uV xvtcv ^e'2v y.x^irxui-jx'j' If thatGod, who is fo much fpokcn of by Mofes, be the immediate opificer of the wholeworld, we Pagans entertain better opinions of him, who fuppofe him to be the commonhard of all -, but that there are other governors of nations and countries underhim, as prefects or preftdents appointed ly a king ; we not ranking him amongftthofe partial governors of particular countries and cities, as the Jews do.From both which places it is evident, that, acrordirg to Juiianh theology,all thofe other gods, whofe worfliip he? contended lb much for,were but the fubordinate niinifters of that one fupreme God, the inakcrof all.The fame thing might be further manifeftcd from Julian''^, oration madein praife of the fun, as a great God in this vifible Aorld -,therein plainlyacknowledging another far more glorinu'-- Deity, which was the cac'e of all, things V £if ^£U a Tuv oXo})i c-ifumoyo^, ?roX\o\ cE 01 XXT ^cc.'JC-j ttej iTroAic.u? cr/jiiKcJ'tKoi[Edit. Petav. ^'"'' "^^^re is one God the maker of all things ; but be/ides him there arebpanf cmii many other demiurgical gods moving round the heavens, in the midft of which•erop. 140] is the fun. Where we have a clear acknowledgement of one fupreme God,and of many inferior deities, both together. Moreover, in the fame orationj,