Jovian, or, An answer to Julian the Apostate by a minister of London.

CHAP. VIII. Shewing, That the Christian Subjects of Julian practised Passive Obedience, when they were in an Able Condition to Re∣sist. (Book 8)

HAving now shewed, 1. That the Roman Em∣pire was not Hereditary; 2. That Julian did not persecute his Christian Subjects contrary to Law: and having in the Third place shewn, That there was nothing Singular, and Ʋnparallelled in the Be∣haviour of the Christians towards that Apostate Em∣peror; nor any thing so Barbarous and unlike the Behaviour of Former Christians, as our Author re∣presented it to be: I should now proceed to Exa∣mine his Ninth Chapter, wherein he hath endea∣voured to evacuate the Doctrine of Passive Obedience: But as a Preparatory thereunto, I shall first take the Forfeiture of his Main Assertion, That Julian per∣secuted his Christian Subjects contrary to Law; and from thence shew, That Passive Obedience is due, by the Gospel, to the Soveraign Power, when the Soveraign persecutes contrary to Law. Our Au∣thor was aware of this Consequence, and there∣fore to obviate the Objection of the Non-resistance of Julians Christian Subjects, who was so Spiteful, Cruel, and Crafty, and, according to him, so Il∣legal a Persecutor, he represents the case, as if they were but a small and defenceless Number, stript of all

Humane Assistance; and so makes them to have been Patient, and Passive out of mere necessity; but however, that they had a hearty mind to Rebel, and wanted nothing but Strength and Numbers, to bring them into the Field. (†) 1.1 What (saith he) would you have a few defenceless Christians do, when they had lost all their Strength, and so many of their Numbers? Have they never heard a West-Country-man say, Chud eat Cheese, and Chad it?

I thought to have shewn, how much Mr. J. hath play'd the part of a Jesuit in ascribing the Passive Obedience of Julians Christian Subjects, unto their weak and defenceless Condition; but I am prevent∣ed in that, by the Loyal, and Ingenious Author of the Apostate Protestant, to whom I refer the Reader, and shall content my self, to shew the Falseness of his Jesuitical Evasion, which, I am confident, though he had so little Conscience, as to assert, yet he could not be so ignorant, as to believe.

For First, If we enquire into the State of Chri∣stianity in the time of Paganism, we shall find, that in the Reign of Severus, when Tertullian wrote his Apologetic for the Christians, that nothing but their (†) 1.2 Religion kept them from resisting the Forces of the Empire, when they were (‖) 1.3 more in Number, within the Bowels of it, than the Moors, & Germans, & Parthians, and all its Enemies without. Nay, he ap∣peals unto their Judges, if all (*) 1.4

Places were not full of Christians? and tells them, That without Rebelling they were able (†) 1.5 to destroy the Em∣pire, and lay is wast and soli∣tary, by withdrawing into o∣ther Parts of the World. And in his Address to Scapula Go∣vernour of Carthage, he saith, That they were the greater part of almost every City.(‖) 1.6

This was hundred and Sixty years before the time of Julian, and about Fifty years after this (†) 1.7 Cyprian, in his Book to Demetrianus, tells him, That they let themselves be apprehended without Resistance, nor endeavoured to revenge the Inju∣ries they suffered, although they were very copious in their Numbers, and more than enough for the Hea∣thens. About Fifty years after this again in the Reign of Dioclesian, Christianity was become the General Religion of the Em∣pire, (†) 1.8 when the Christians

met every where in infinite numbers, and built large and spacious Churches in all Cities, and still in∣creased more and more, inso∣much that the (‖) 1.9 Temples of the Idols were every where de∣solate, and the Emperor, being awed by the greatness of their Numbers, durst scarce venture upon a Persecution.

This was the State of Christianity before the Di∣oclesian Persecution, to which Constantine put an hap∣py End, who, as Gregory saith of his Son Constan∣tius, Set his Heart upon nothing so much as to see the Christians flourish, and to have all the Advantages of Glory and Power. He reigned alone 30 years, and Constantius 24, which make up 54 years, in which time Christianity became the Religion both of the Emperors, and the Empire; the Cross was made the imperial Standard, and Paganism lay every where languishing in the Cities, the Country, and the Camp.

This very consideration made(†) 1.10 Gregory deride the Design which Julian had to extirpate the Christian Religion, as former Emperors had en∣deavoured to do. The most wise, and best Emperor (saith he ironically) did not consider, that in former Persecutions, the Confusion, and Disorder was but little, because the Christian Religion, was not propagated a∣mong the Multitude, being professed but by a few, and not having had the Lustre it now hath: But now, that it is diffused every where, and Reigns so powerfully among

us,(‖) 1.11 to attempt to change and overthrow it, would be to shake, and hazard the Roman Empire, and to suffer from our selves a worse Mischief, than our Enemies can wish us.

Therefore if the Christians in the former times of Severus, Decius, and Dioclesian, who yet were enough to resist the Forces of the Roman Empire, were counted by Gregory, but a few, in comparison to the Christians who stood firm in the time of Ju∣lian; and if Christianity had then so diffused and propagated it self, that it could not be extirpated without the Subversion of the Roman Empire, Let any man of common Reason, Judge, whether the Professors of Christianity in Julians time, were a small, and defenceless Number, not able to resist. This is so far wide of the real Truth, that the same Gregory tells us, That (†) 1.12 there

were two things more especial∣ly, about which Julian was most sollicitous, the Galilaeans, as he reproachfully called the Christians, and the Persians, who stoutly persisted in War; but his Design against the Ga∣lilaeans seemed so much the greater Undertaking, and did so much take up his Thoughts, that he counted the War with the Persians, but a Trifle, and

a Sport in comparison to that.

This was said of Julian, after he had done his worst to tempt the Christians to Apostacy by Rewards, Honours, and Preferments, when he made preparations against the Persians; and indeed he had reason to look upon the Design of reducing the Christians, as abundantly more difficult, than conquering the Persians, having in a few months time met with so many desperate Experiments of Christian Sufferance, Fortitude, and Contempt of Perferments, not only among the Churchmen, and Citizens, but even in the Camp. For when he was made Emperor, the Roman Legi∣ons were in a manner all Chri∣stians, (†) 1.13 Constantine having taken special care, to get them instructed in the Christian Religion, and his Sons af∣ter him to confirm them in it; in particular Con∣stantius, called his whole Army together, before he gave Battel to Magnentius, and told them, That the term of Life was incertain, especially in War, and therefore exhorted them all, to be forthwith Baptized; and moreover told them, That no Un∣baptized person should continue in his Service.

This is the Reason why Ju∣lian (‖) 1.14 feigned himself to be a Christian, till after the death of Constantius, fearing lest his own Army should revolt from him, and that of Constantius refuse him for their Emperor, being both almost all Christians. But after he was firm in the Throne, he tempted the Souldiers by all Arts, especially by Rewards and Preferments, to quit their Religion, but in this he was not so Successful, as he hoped to be. For when at the Solemn time of giving Donatives, he ordered

the Ceremony after the old Custom, that every one as he came to receive his Donative should Sacrifice to the Gods, (†) 1.15

Some (saith Sozomen) shew'd their courage openly, and would neither Sa∣crifice, nor receive any Gifts of the Emperor, o∣thers being deceived with the specious pretence of old Custome, did not consider what they did; o∣thers again being baited with the sight of the Gold, and surprized with Fear and Confusion at the Sight of this New Scene, did not decline to Sacrifice, though they knew it was a Pagan Rite; and of those, who ignorantly did so, some came back a∣gain to the Emperor, when they knew what they had done, and begged him to take back his Gold, and put them to death.

But before he attempted the Army, he had (†) 1.16 reformed his own Houshold, killing, or removing all those, who con∣tinued Faithful to Christ; but after he had done all that he could, very near (‖) 1.17 half the Army still remained Christians, of whom Greg. speak∣ing by allusion, saith, That there remained above seven thousand, who would not bow their knees to Baal, nor wor∣ship the Golden Image, among which there were many both of the (†) 1.18 greatest Comman∣ders, and of the Common Soul∣diers too.

From hence it is plain, that when Julian had done all that he could, still almost half his Army, Offi∣cers and common Souldiers too, were Professed

Christians, which made St. (‖) 1.19 Aug. who remembred the times of Julian, say of him, Julian was an Infidel Emperor, nay, was he not an Apostate, and unjust, and an Idolater? and yet the Christian Souldiers served under this Infidel Em∣peror. And as for the revolting part of the Army, they were only Counterfeit Revolters, who waited for an Opportunity to declare Christians again, as is plain from the Answer, which they gave to Jo∣vian, (†) 1.20 who telling them free∣ly upon his Election, That he would not put on the Royal Purple because he was a Christi∣an, nor command such men, who were imbued with Pagan Principles, they all cryed out,

We are Christians, and make no doubt, O Emperor, to undertake the Conduct of us, for you shall be Emperor of Christians, bred up in the Holy Faith, the oldest of us under Constantine, and the rest, under Constantius, and the short Reign of him, who now lyes dead, was not sufficient to strike the Infection deep into the Minds of those that were deceived.

This was the State of Julians Army, which consist∣ed in a manner wholly of professing Christians, and counterfeit Apostates from Christianity, of whose Dissimulation the professing part could not be igno∣rant, if they had had a mind to Rebel. But besides the open, and concealed Christians that were in Ju∣lians Army, there were many Great and Popular Men among the Legions turn'd out of their Employ∣ments, as Jovian, Valentinian, and Valens, who might have set up the Holy Standard, which Julian had taken down, and soon have got an Army of

Christians, if Julians Christian Souldiers, or Sub∣jects barbarously used as they were, had thought it lawful to Rebel.

The two former especially, had such interest in Julians own Army, that they were successively chosen Emperors by it within 8 Months after his death; and considering how spitefully the whole Christian Clergy had been used by Julian, the Chri∣stians outraged by the Heathens, the Christian Soul∣diers discontented, so many Christian Cities dis∣franchised, and such brave and noble Comman∣ders to head the Numberless Sufferers of all sorts, it is most absurd to ascribe their Peaceable and Suffering Behaviour to want of Strength, Num∣bers, or Opportunity; and difficult to imagine, had they thought Resistance Lawful, but that having all these Advantages, they should at least have at∣tempted to Rebel.

How easie had it been for Jovian, Valentinian, and Valens, and other disbanded Commanders, to have filled all the corners of the Empire with Declarati∣ons, and Remonstrances against Julian, and to have addressed themselves to their Fellow Christian Sub∣jects to this purpose:

To all the Suffering, and Oppressed Christians of the Roman Empire, Jovian, Valentinian, and Valens, &c. Send Greeting.

WE having taken into Consideration the Sad and deplorable Condition of the Christi∣ans throughout the Roman Empire under the Reign

of this Tyrant, and Apostate, and utter Enemy of Christ, do resolve, by Gods Assistance, to rise up against him in Defence of our selves, and our Holy Religion; and send forth this our Declara∣tion to all the Provinces of both Empires, to invite our Fellow-Souldiers and Subjects to joyn with us, and to giye them satisfaction why we have broken all the Measures by which the Ancient and Suffering Chri∣stians have gone in former Persecutions.

The plain Truth of the matter is, * 2.1 their Case and ours differs very much, and we are in quite other Circumstances, than the former Christians were. For when this Apostate came to the Crown, he found us in full and quiet possession of our Re∣ligion, which we and our Fathers had enjoyed for above Fifty years, and which is so inestimable a Blessing, that we shall plainly undervalue it, if we do not our best to keep it. But the former Christians were born to Persecution, they neither knew better, nor expected it; they professed their Religion, as in some places they propound new Laws, with Halters about their Necks; for the Laws of the Empire were always in force against them, though not always put in Execution; and the Edge of the Ax stood always towards them, though it were not at all times stained with their Blood. They perpetually lay at the mer∣cy of their Enemies; their Religion at the best was in the World but upon sufferance, as Abraham was in the Land of Canaan, where he had none Inheritance, not so much as to set his Foot on.

But as his afflicted Posterity were afterwards Lords of that Country, so after another Egyptian Bondage, Chri∣stianity was advanced by Constantine of Blessed Me∣mory, to be the Religion of the Empire: Never any man in this World set his Heart so much upon any thing, as he

did to see the Christians flourish, and to have all the Ad∣vantages of Glory and Power; and we hope that all men, who value the Establishment of their Religion, at this rate will not easily part with it. We hope they will not let Ju∣lian, who by his Baptism first, and by entring into Or∣ders after, and by his going to Church after that, suffi∣ciently engaged himself to maintain Christianity, dispos∣sess them of their Freehold: No, it is an unsupportable Injury. Consider, we beseech you, is there no difference between being turn'd out as Sheep among Wolves, which was the Deplorable, but unavoidable case of the first Christians, and being worried by one of their own Flock? Hath a man no more Right, nor Priviledge, after he is Naturalized, than when he was a Stranger, or Alien, or accounted an Enemy? Do not the same Laws, which forbid men to invade other mens Rights, enable them to maintain, and defend their own? These are the plain and palpable differences between the State of the former Chri∣stians, and us; They suffered according to the Laws of their Country, whereas we are persecuted contrary to Law: And the Gospel only requires Passive Obedience from Christians when the Laws are against them, and when the Laws of the Land make it death to profess Christianity, then, and then only we are to lay down our Lives for Christs sake.

Therefore we cannot but much wonder at such men, who trouble the World with the unseasonable Prescription of Prayers and Tears, and the Passive Obedience of the Thebaean Legion in the last Persecution, which were proper only at such times, when the Laws of the Empire were armed against our Religion. But what have we to do with the Thebaean Legion now? Blessed be God, who hath made the difference between us, and the former Chri∣stians: Poor men, they died as Glorious Martyrs in re∣spect of their Religion, yet they died as Criminals and Malefactors in the Eye of the Law. But we shall plain∣ly

throw away our Lives, if we practise any such Pas∣sive Obedience, who have the Laws on our side: Nay, we justly deserve to be so used as the Thebaean Legion was, and moreover, to be loaded with the Curses of all Posteri∣ty, if we suffer our selves to be brought into that Condition. Away then with the old Artillery of Prayers and Tears, and the unseasonable Doctrine of Passive Obedience, which makes the World for the Cut-Throats of Julian, and our Throats the Perquisites of their Places: It is not now essential to the Gospel to be a Suffering Religion, that is an Evil which only attends it in bad times, when the Laws are against it, as in the Neronian, Decian, and Dioclesian Persecutions, when the Christians quietly submitted to the Laws; but all this is nothing to us, who may pursue Julian like a Midnight Thief, or High∣way Robber.

Consider what he hath done, and what he hath suffered to be done, not only without, but against Law. Remember what hath been done at Ascalon and Gaza; remember Georgius of Alexandria, and Marcus of (‖) 2.2 Arethusa; remem∣ber Theodorus at Antioch, and upon what Shams he put our Fellow-Souldiers Artemius, Juventinus, and Maximus to death. Remember his Mockery, and Reproaches, and Blasphemies against Christ; all these things call upon us to defend our selves and our Religion against him: And upon the forementioned Con∣siderations have we taken Arms, and are ready like Moses, Othniel, and Gideon, to be Captains over those that will joyn with us; and we hope that God, for whom we fight, will give Success to our Arms

But instead of Remonstrating at this rate upon the Principles of our Author, or making the least attempt to resist, they, and the rest of the disband∣ed

Officers and Souldiers, together with all the Christians of the Empire, followed the Example of the former Christians, in patiently suffering, as Martyrs, and Confessors for Jesus Christ. There never was greater Examples of Passive Obedience, than in the short Reign of Julian, whose Christian Subjects, and Souldiers, tho far more numerous, than in any Age before them, not only patiently endured many grievous Miseries, but, what was the most provoking and grievous of all Miseries, they daily heard and saw themselves, their Religion, and their Blessed Saviour most blasphemously scorned and re∣viled. Though he was an Apostate that was their Persecutor, and had their Religion like a Treasure wrested out of their hands; by one that had been bred in the Bosom of the Church; yet all the Armour they u∣sed against him, were the old Primitive Arms of Prayers and Tears.

This was so evident to our Author, especially out of Gregories Invectives, that contrary to his own knowledge, he would rather put it upon the Score of their Defenseless Condition, like the Writers a∣mong the Jesuits, than let it pass for the genuine Effect of their Christian Faith, and Patience, as it really was. Here (saith (‖) 2.3 Gre∣gory)

my Oration exults for joy, and calls all Christians unto this Spiritual Dance, both those who have ad∣dicted themselves to Fasting, Weeping, and Prayers, begging day, and night for a Redress of our present grievous Calamaties, and a seasonable Remedy to our Evils, being strengthned with Hope, which maketh not ashamed: And those, who having endured great Conflicts, and Suffer∣ings, and been wounded with many and grievous

Outrages of these Times, were made a Spectacle, as the Apostle saith, to the World, to Angels, and to Men; and who being broken, and made Cripples in their Bodies, kept their Souls upright, and invincible, being able to endure all things through Christ that strengthned them: As also those, who quitting all worldly greatness, and oc∣casion of Sin, and receiving the loss of their goods with Joy, or being banished injuriously from their Country, or separated for a short time from their Husbands, or Wives, or Parents, or Chil∣dren, or other dear Relations, bring forth the Fruit of sufferings for Christ by vertue of the Blood of Christ, and may fitly say, or sing that of the Psalmist, Thou hast caused men to ride over our Heads, we went through Fire, and through Water, but thou hast brought us into a Wealthy Place.

If Mr. J. search all the Ecclesiastical Records, he will scarce find any one Passage, which more emphatically sets forth the Prayers, and Tears, and Sufferings of the former Christians, than this doth those of the Christian Subjects of Julian, though they were so strong, and numerous, and he the worst of Tyrants, who persecuted contrary to Law. Nay, it was the Maxim of the Christians then, as well as in former Ages, that Tears (which imply Prayers) were the only remedy against persecuting Princes; for (saith (†) 2.4 Gregory) this thundring Gregory, speak∣ing how Julian designed worse Evils against the Christians, than ever Dioclesian, or Maximian thought of, But he was restrained by the Mercy of God, and the Tears of the Christians, which many of them shed in great abundance, 〈◊〉〈◊〉

this only Remedy against the Per∣secutor. And in (‖) 2.5 another place, speaking of the Satisfa∣ction, which the Christians then had in their pri∣vate Sufferings, when Julian envied them the Glory of a Formal Martyrdom, It is more pleasant (saith he) to the Christians to suffer for their Religion, though no man should know of it, than it was for Aristaeus, Em∣pedocles, Trophonius, and such wretched Pagans, to acquire Glory by Impiety, because we are not concerned to please men, but all our desire is to be approved, and honoured of God. Nay, doth he not shew at large in his 2d. (†) 2.6 Invective, how the Christians betook themselves to Prayer against Julian, their Hope in God being their only Weapons, and Wall, and every other Defence, as being deprived and cut off from all Humane Assistance; not for want of Strength and Numbers, [for as I have shewed, almost all the People, and half of the Army were professed Chri∣stians] but by the Principles of their Suffering Reli∣gion, which allowed Subjects no other Remedy a∣gainst Persecuting Soveraigns, but Patience, Prayers, and Tears. Had they thought Resistance Lawful, it had been very easie for the professed Christian part of the Army, especially with the Assistance of the concealed Christians, to have delivered the Church from the Execrable Tyrant; but instead of that, they only put up Prayers against him, which (‖) 2.7 Gregory told him, would stop his Blasphe∣mous Mouth, although he might

strut it for a while, and be siffered with his Devils to act the Tragedy of his Impieties; Instead of that, as St. (†) 2.8 Au∣gustin observed, They marched at his Command against the Enemy, being Subject to their Temporal, for the sake of their Eternal Lord. They were not ignorant of his Spite and Malice against Christ, and the Christians, they knew all the Evil he had done, and all that he intended to do against them, and yet they were as Faithful and Obedient to him, as ever they had been to their old Masters Constantine, and Con∣stantius, although he was the first Apostate Tyrant, and, as our Author will have it, persecu∣ted contrary to Law. (‖) 2.9 Mr. J. hath done all he could to put a Slur upon this eminent Instance of Christian Subje∣ction, and Obedience unto Julian: As for th••se Souldiers (saith he) fighting under Julian against the Persians, or other common Enemies of the Empire,—and obeying the Word of Command, when they received his pay, it is such a low part of honesty, that any man may pretend unto it; if I had been there a Souldier of Fortune, I should have done the same. But their fight∣ing under Julian against the Persians, and obeying the Word of Command, is not all for which they were cited by (‖) 2.10 Dr. H. but that they did not resist the Ty∣rant, when they were in such a Posture of Resistance, that they did not so much as

draw their Swords against him, under the Specious Pretence of defending their Religion, and prevent∣ing the extirpation of it: And now their Example becomes yet more exemplary upon Mr. J's Asserti∣on, for which the Dr. is bound to thank him, That Julian persecuted contrary to Law. It seems neither the Defence of their Laws, nor Religion, nor Fel∣low-Christians, nor the preventing the Effusion of Innocent Blood, could make them resist the worst of Tyrants: And I appeal to all that have read his Book, whether it is probable, that he, would have done the same, he that hath burlesqued the Doctrine of the Cross, He that hath said that (†) 2.11 Passive Obedience is a Doctrine fit to turn a Nation into a Shambles, and enough to invite Tyranny and Cruel∣ty into the World. Lastly, he that hath (‖) 2.12 said in his own name, and the name of some Potential Legions, Through the Grace of God, though we cannot hinder the Papists from being Idolaters, we will endeavour to keep them from being Murderers, they shall not have that to Answer for too. Doth this sound like a man that would have been an Obedient Soul∣dier to Julian? It is more reasonable to believe he would have been the Souldier that struck the Javelin into his Side.

Perhaps Mr. J. may think, that I am very fond of the Army of Julian; If I am, he hath made me so, by so undervaluing their Exemplary Patience, and Subjection under the Tyrant, and shamming of it off, as he hath done. And if the Behaviour of Juventinus and Maximus, and of the Souldiers, who ignorantly sacrificed, may be a sufficient ground for conjecture, I must further tell him, we may

well presume, that the Christian Legions of Julian rather than resist, would have died Mar∣tyrs, like the Thebaean Legion, with their Swords by their Sides. Besides what I have said of the lat∣ter in the 3d. Chap. I must here tell him again out of (†) 2.13 Theodo∣ret, That after they had brought back their Gold to Julian, and desired him to purge them by Fire, he was so enraged at them, that he commanded them to be beheaded; and as they were led out of the City to the place of Execution, a great multitude fol∣lowed them, admiring their Courage and Boldness in suffering for their Religion. When they were come to the place of Execution, the Senior of them desired the Hangman to behead the Youngest first, lest he seeing the Execution of the others, should be frighted by it. But as he laid down his Head, and the Hangman had drawn his Sword, one came with a Pardon, and forbid the Execution, (for Julian envied them the Glory of Martyrdom) but the young Souldier being sorry, that he was saved, said, I see Romanus is not worthy to be a Martyr of Jesus Christ. What Fools were these to (‖) 2.14 throw away their Lives, certainly they were weary of them to practise such Passive Obedience, and with such Gallantry too, when the Laws were not a∣gainst them? Had they not b••••ter have gone to their Fellow-Souldiers, and conjured them by the Great Name of Constantine, and Constantius, to rise up against that enormous Tyrant, and Apo∣state, who had broken all the Laws, laid aside the Holy Standard, polluted all things and places with Idolatrous Nidor and Sprinklings, and hated, and blasphemed the Name of Christ. I am confident, were our Author, or his Admirers, to answer for

them, they would say, they sould have done so, Be∣cause their case, was quite different from the former Chri∣stians, whose Religion at best was but upon Sufferance, but theirs was become the Established Religion of the Empire. But poor men as they were, they had learnt no such Distinctions, they practised the Do∣ctrine of the Cross, like other Doctrines of the Gospel, in Gospel-Simplicity, and were content to dye as Martyrs for their Religion, when they were not Criminals in the Eye of the Law. Nay, there is nothing more evident in the (‖) 2.15 Ecclesiastical Writers, than that the main ground of the Christians Displeasure against Julian was this, That he would not Formally persecute them, nor put them to death enough. Had he but persecuted in the De∣cian and Dioclesian Fashion, he would have pleased them better; but they were very angry at him, that he was a (†) 2.16 Tempter more than a Persecutor, and that, like some Hunters, he catched them with Snares, and Nets, when he could not take them by Force. This (‖) 2.17 seeming Getleness of his, they hated worse than down right Cruelty, of which, though he exercised enough, yet they would have had him ex∣erise an hundred times more. They hated him for stealing Persecutions upon them, and for envying them the Glory, and the Church the Benefit of Mar∣tyrdom; and he knew the Temper of his Christian Subjects so well, that (as it is cited before) he said, they would fly to Martyrdom, like Bees unto an Hive.

He knew they would rather dye, than resist him; he knew that Passive Obedience was their Principle, and this made him so secure of them, and so bold to abuse them, their Religion, and their Saviour, al∣though they were so Numerous, That (†) 2.18 the Magistrates in every City, were scarce able to take the Numbers of those that refused to Sacrifice. I reserved this Authori∣ty till now, to shew there was no general defection among them, and to answer that Passage of A∣sterius, which our unanswerable Author hath cited out of his Ser∣mon against Convetousness; Quantus ab Ecclesiâ ad Al∣taria factus est concursus? quam multi per honorum escas & illecebras unà cum ips•• [Juliano] Apostasiae hamum de∣vor ârunt: This the Father spoke not as an Historian, but as a Preacher, lamenting the Fall of those few, who are tempted by Preferments and Money, to deny Christ. I say of those few, who yet were too many, though they had no proportion to the Numberless Numbers of those, who stood firm. This is plain from the very next words of the good Father, Qui nunc quidam stigma••ici civitatis oberrant, omnibus odio, ac ludibrio habiti, tanquam Christi domini propter pauxillum argentum proditores, expuncti Christianorum albo sicut Judas Apost••lorum, Apostatarum appellatione noti. It seems they were com∣paratively but a few, when they were known like Stigmatized Persons in all Cities; but it is not un∣usual for our Author to omit, or conceal such Passages in Authors, as best serve to let the World see, how much he wrests them from their Genuine Sense. This I shew'd before out of Eusebius, Eu∣menius,

&c. And I desire him to consider, what a worthy Prelate said of that, which he saith is my Lord (†) 2.19 Hollis his Book, That if he might use the Scri∣ptures, as that Author hath u∣sed the Records, he could prove there was no God, for leave ou•• The Fool hath said in his Heart, and then it follows, ••••ere is no God.

And now let the Impartial Reader Judge, what Reason so many men had to cry up Julian for an un∣answerable Book, besides their Inclinations to have it so? Or why that Noble Lord should carry it in his Pocket for a Jewel, and swear by his Creator, That he would give the Author of it, the best Par∣sonage in his Gift? It was sworn like the Son of such a Loyal Father; and if indeed his Lordships best Parsonage must be the Reward of his Pains, much Good do'•• him, it is better worth than Thir∣ty Pieces of Silver, but I am confident none of those, who have thundered so much of late with the Thebaean Legion, would have been the Authors of Julian, for his Lordships whole Estate.

But see the Difference of men; Mr. J. notwith∣standing is very fond of it, it is his First-born, his Might, and his Strength, and so very like him, that he hath Reason to Dote upon it, and may be excused for taking of it ill from his Bookseller, that he did not put his Name unto it. By the Bookseller I do not mean Langley Curtis on Lud∣gate-Hill, who is the Honester Man of the two, but him, That kept the Books in his Back-Shop, and of whom (I presume) Mr. J. learnt (for he was best able to tell) That my Lord Hollis was the Au∣thor of the Letter of a Gentleman to his Friend, shew∣ing, That the Bishops are not to be Judges in Parlia∣ment

in Capital Cases. This Book was privately Printed by the same Man in 1679, just against the Parliament was to Meet, but it pleased God they were Dissolved; and by that time another sat down, the Writers Candour, and Veracity were effectually discovered by the most Learned, and Worthy Au∣thor of the Grand Question, who hath been a Bles∣sing to the Age, and Obliged it by his many Learn∣ed Works.

Notes

• (†) 1.1

  P. 94
• (†) 1.2

  Si non apud a∣stam disciplinam magis occidi liceret, quàm oc∣cidere—
• (‖) 1.3

  Si enim—de••sset nobis vis num••r••r••••n & copiarum? Plu∣res nimirum Mauri, & Marcomanni, ips••{que} Parthi?—
• (*) 1.4

  Vestra omnia implevimus urbes, insulas, cas••ella, municipia, con∣ciliabula, castra ipsa, tribus, decu••ias, palatium, senatum, forum, sola vobis relinquimus templa.
• (†) 1.5

  Potuimus & in∣ermes nec rebelles, sed tantummodo discordes solius divortii invidiâ adversus vos dimicâsse. Si enim tanta vis ho∣minum in aliquem or∣bis remoti sinum abru∣pissemus à vobis, suffu∣dissit uti{que} dominatio∣nem vestram tot qua∣lium••un{que} amissio civium, imo etiam & ipsâ destitutione puniisset, Proculdubio expavissetis ad solitudinem vestram, ad silentium re∣rum.—
• (‖) 1.6

  Tanta hominum multitudo pars pene major civitatis cu∣jus{que}.
• (†) 1.7

  Nemo nostrûm, quando apprehenditur reluctatur, nec so ad∣versus injustam violen∣tiam vestram, quam∣vis nimius & copiosus noster sit populus, ul∣liscitur.
• (†) 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Euseb, l. 8. c. 1. &. c. 4.
• (‖) 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Id. de Mart. Palaest. c. 9.
• (†) 1.10

  1 Invect. p. 80.
• (‖) 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (†) 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Invect. p. 99. 80.
• (†) 1.13

  Theod. l. 3. c. 3.
• (‖) 1.14

  Amm. Mar. l. 21. c. 2. Zonar. Tom. 3. p. 19. Theodor. l. 3. c. 3.
• (†) 1.15

  L. 5. c. 17.
• (†) 1.16

  "1 Invect. p. 75.
• (‖) 1.17

  Ibid.
• (†) 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ib.
• (‖) 1.19

  Enarr. in Psalm 124.
• (†) 1.20

  Theodor. l. 4. c. 1. Sozom. l. 6. c. 3. Socrat. l. 3. c. 22.
• * 2.1

  P. 68, 69, 70, 71, &c.
• (‖) 2.2

  1 Invect. p. 91.
• (‖) 2.3

  1 Invect. p. 52.
• (†) 2.4

  1 Invect. p. 91.
• (‖) 2.5

  Ib. p. 73.
• (†) 2.6

  p. 123, 124.
• (‖) 2.7

  Invert. ••8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (†) 2.8

  Loc. supra Cit. — Quando autem di∣cebat, producite ac••em, ite en••ra illam gen∣tem, statim obtempera∣bant, distingucbant do∣minum aeternum a do∣mino temporali, & ta∣men subditi erant prop∣ter dominum aeternum etiam domino tempora∣li. Et vero quam ob∣sequiosos sese Juliano Christiani milites prae∣buerint, elegantissimo Augustini testimonio docemur. Jacob. Goto-fred. in Oratione 2. Ju∣lianus nuncupatâ.
• (‖) 2.9

  Preface p. 26.
• (‖) 2.10

  Sermon p 15.
• (†) 2.11

  P. 88.
• (‖) 2.12

  P. 87.
• (†) 2.13

  Lib. 3. c. 17.
• (‖) 2.14

  P. 75.
• (‖) 2.15

  Naz. 1 Invect. p. 74. Socr. l. 3. c. 12. So∣zom. l. 5. c. 4. 15, 17, 20. Theod. l. 3. c. 11, 17. 1 Invect. p. 72, 82, 86. Chrysost. hom. in Ju∣vent. & Max.
• (†) 2.16

  Vid. Jac. Goto∣fredi Julianum p. 58, 59.
• (‖) 2.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Invect. 1 p. 74.
• (†) 2.18

  Sozom. l. 5. c. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• (†) 2.19

  P. 51, 91.