LITMIR.BIZ

INTRODUCTION.

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      "I HAVE often wished," says Warburton in a letter to Dr. Forster, October 15, 1749, "for a hand capable of collecting all the fragments remaining of Porphyry, Celsus, Hierocles, and Julian, and giving them to us with a just, critical and theological comment, as a defy to infidelity. It is certain we want something more than what their ancient answerers have given us. This would be a very noble work*."

      The author of the following Collectanea has partially effected what Dr. Warburton wished

      * See Barker's Parriana, vol. ii. p. 48.

      to see accomplished; for as he is not a divine, he has not attempted in his Notes to confute Celsus, but has confined himself solely to an illustration of his meaning, by a citation of parallel passages in other ancient authors.

      As the answer, however, of Origen to the arguments of Celsus is very futile and inefficient, it would be admirable to see some one of the learned divines with which the church at present abounds, leap into the arena, and by vanquishing Celsus, prove that the Christian religion is peculiarly adapted to the present times, and to the interest of the priests by whom it is professed and disseminated.

      The Marquis D'Argens published a translation in French, accompanied by the Greek text, of the arguments of the Emperor Julian against the Christians; and as an apology for the present work, I subjoin the following translation of a part of his preliminary discourse, in which he defends that publication.

      "It may be that certain half-witted gentleman

      may reproach me for having brought forward a work composed in former times against the Christians, in the vulgar tongue. To such I might at once simply reply, that the work was preserved by a Father of the Church; but I will go further, and tell them with Father Petau, who gave a Greek edition of the works of Julian, that if those who condemn the authors that have published these works, will temper the ardour of their zeal with reason and judgement, they will think differently, and will distinguish between the good use that may be made of the book, and the bad intentions of the writer.

      "Father Petau also judiciously remarks, that if the times were not gone by when dæmons took the advantage of idolatry to seduce mankind, it would be prudent not to afford any aid, or give the benefit of any invective against Jesus, or the Christian religion to the organs of those dæmons; but since by the blessing of God and the help of the cross, which have brought about our salvation, the monstrous dogmas of Paganism are buried in oblivion,

      we have nothing to fear from that pest; there is no weighty reason for our rising up against the monuments of Pagan aberration that now remain, and totally destroying them. On the contrary, the same Father Petau says, that it is better to treat them as the ancient Christians treated the images and temples of the gods. At first, in the provinces in which they were in power, they razed them to the very foundations, that nothing might be visible to posterity that could perpetuate impiety, or the sight of which could recall mankind to an abominable worship. But when the same Christians had firmly established their religion, it appeared more rational to them, after destroying the altars and statues of the gods, to preserve the temples, and by purifying them, to make them serviceable for the worship of the true God. The same Christians also, not only discontinued to break the statues and images of the gods, but they took the choicest of them, that were the work of the most celebrated artists, and set them up in public places to ornament their cities, as well as to recall to the memory of those who beheld them, how gross

      the blindness* of their ancestors had been, and how powerful the grace that had delivered them from it."

      The Marquis d'Argens further observes: "It were to be wished, that Father Petau, having so judiciously considered the works of Julian, had formed an equally correct idea of the person of that Emperor. I cannot discover through what caprice he takes it amiss, that a certain learned Professor** has praised the civil virtues of Julian, and condemned the evidently false calumnies that almost all the ecclesiastical authors have lavished upon him; and amongst the rest Gregory and Cyril, who to the good arguments they have adduced against the false reasoning of Julian, have added insults which ought never to have been used by any defender of truth. They have cruelly

      * The Heathens would here reply to Father Petau. Which is

       the greater blindness of the two—ours, in worshipping the

       images of deiform processions from the ineffable principle

       of things, and who are eternally united to him; or that of

       the Papists, in worshipping the images of worthless men

       ** Monsieur de la Bletric.

      calumniated this Emperor to favour their good cause, and confounded the just, wise, clement, and most courageous prince, with the Pagan philosopher and theologian; when they ought simply to have refuted him with argument, in no case with insult, and still less with calumnies so evidently false, that during fourteen centuries, in which they have been so often repeated, they have never been accredited, nor enabled to assume even an air of truth."

      A wise Christian philosopher, La Mothe, Le Vayer, in reflecting on the great virtues with which Julian was endowed, on the contempt he manifested for death, on the firmness with which he consoled those who wept around him, and on his last conversation with Maximus and Priscus on the immortality of the soul, says, "that after such testimonies of a virtue, to which nothing appears to be wanting but the faith to give its professor a place amongst the blessed*, we have cause to wonder that

      *

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