these did falsly triumph in publick the other were truly crown'd in secret Therefore that he is permitted to deal against any proceedeth from the secret dispensation of God's Providence but that he hath a will to hurt cometh from the man himself Here we see opposing even a Persecutour is resisting the Ordinance of God since he hath his power from above and what the consequence of that is no Christian can be ignorant of Now that this was not Casually spoken by that Great Father but his setled opinion is plain from his constant adhering to it For in another place he says l. 5. de C. D. c. 8. From whom God are all powers howsoever all mens wills are not from him and again Id. de Na. Bon. c. The power even of hurtfull Kings is from God Theod. likewise on the 13 to the Romans Quum vult eos qui peccant castigare à malis Magistratibus regi permittit And Isidore tells us plainly Hence we see both a bad and good power is ordained by God Bonam propitio malam irato for we owe good Kings to the gift of God but evil ones to our sins Reges quando boni sunt â—uneris est Deâ— quando vero mali sceleris est Populi But some may say the Fathers are men and consequently may err to obviate this Cavil I shall add the undoubted authority of Scripture Rom. 13. 1. There is no power but of God and the powers that be are ordained of God and Iob 34. 10. God maketh a wicked man to reign for the sins of the People Since therefore 't is plain from these many instances that the power of wicked Princes is from God our resistance cannot be any ways warrantable We may as well quarrel with Providence for sending Plagues among us or murmur at the Almighty when he visits us with his Judgments as resist a Persecutour for he is sent to punish us for our sins he is onely the instrument the rod in God's hand which we ought rather to kiss than burn I hope it has been sufficiently proved from the Scriptures and Sense of the Fathers that the power of wicked Princes is from God and consequently it is our duty to submit to them though they act never so illegally It remains now that I should prove that this is likewise the Doctrine of our present Church and here I might refer my Reader to all the Writings of our Eminent Divines since the Reformation whose business it has been to preach up Obedience to Governours and have unanimously declar'd against resistance upon any terms whatsoever I might transcribe great part of Bishop Bilson Bishop Taylour and Dr. Hammond's Tracts upon this subject but I shall rather chuse onely to quote the Homilies it being agreed on all sides that in them is contain'd the true Doctrine of our Church and Mr. Iohnson deservedly stiles them the next best book to the Bible I wish he could commend them upon his own knowledge but I am afraid he never read any more of them than serv'd for a present purpose and cares as little for them otherwise as the Country people do For if he had met with the Homilies against Rebellion and Disobedience we should never have had that assertion p. 92. That the onely Case wherein the Gospel requires Passive Obedience is when the Laws are against a man For in the first Homily against Disobedience and Wilfull Rebellion there are these words We shall find in very many and almost infinite places in Holy Scripture as well of the Old Testament as the New as well the Evil as the Good do reign by God's Ordinance and we are bound to obey them And again It cometh not of chance and fortune as they term it nor of the ambition of mortal men and women climing up of their own accord to dominion that there be Kings Queens and Princes and other Governours over men being their Subjects but All Kings and Queens and other Governours are especially appointed by the Ordinance of God And again What shall Subjects doe then shall they obey the valiant stout wise and good Princes and contemn disobey and rebell against Children or against indiscreet and evil Governours God forbid c. And the reason follows For a Rebell is worse than the worst Prince and Rebellion worse than the worst Government of the worst Prince that hitherto has been And in another place Shall the Subjects both by their wickedness provoke God for their deserved punishment to give them an undiscrect or evil Prince and also rebell against them and also against God who for the punishment of their sins did give them such a Prince I am weary of transcribing out of a Book that ought to be almost as well known to us as our Bibles but I can't forbear to insert this passage which is so pertinent to the business in hand and makes it plain that we ought by our repentance to avert the miseries of a wicked Prince and not by resisting his power the words are these Let us take away our wickedness that provok'd God to set such an one over us and God will either displace him or of an evil Prince make him a good Prince so that we first change our evil into good for Subjects to deserve through their sins to have an evil Prince and to rebell against him were double and treble evil by provoking God more to plague them Nay let us either deserve to have a good Prince or let us patiently suffer and obey such as we deserve Having thus secur'd the Supreme Magistrate from the violence of his Subjects it will be necessary to take some care of his under Officers whose power since it is the Ordinance of God for Epiphanius proves that the many Magistrates under one King are Ordain'd of God from the 13 to the Romans ought no more to be resisted than the King 's Though this may seem something harsh in an English man's ears who will acknowledge perhaps that the King can doe no injury and is above the censure of the Law yet he knows his Officers are accountable for any illegal act and the very Command of the Prince cannot secure them from being impeach't by the People granting this to be very true yet I shall still assert that the inferiour Magistrate though in the execution of an illegal act is not to be repell'd by force for though Bracton tells us Ei qui vult viribus uti erit viriliter resistendum and the law in our own defence permits us to kill our enemy yet as it is sufficiently declar'd before we sin in so doing and though we escape here judgment will overtake us hereafter Let 's hear St. Peter's opinion in the case 1 Pet. 2. 13 14 15. Submit your selves unto every ordinance of man for the Lord's sake whether to the King as supreme or unto governours as unto them that are sent by himâ— For this is the will of God c. From this 't is plain that we
prejudic'd and ignorant These believe because they don't understand Those because it makes for them For this Holy Martyr repeated this with the same spirit that David first deliver'd it by way of denouncing God's judgments not delivering his own sentiments And Mr. Iohnson may as well say the Priest curses the People in the solemn Service on Ashâ—ednesday as Theodorus did the Emperour then for the Idolaters come in for their share there too Mr. Iohnson says but little of their prayers anâ— that little too he draws from Gregory's 〈◊〉 where he â—lls the People what a Champion his Father had been against Iuâ—â— how he had stricken him with the joint prayers of the people c. If he did 't was 〈◊〉 〈◊〉 all that the Christians â—ver did before him And then what may we judge of thâ—â— pâ—â—yers but that they were as extraordinary and unjustifiable as his threatâ—â—ing to kick the Emperour the supplicatiâ—â—◠〈◊〉 Predecessours were not of this 〈◊〉 〈◊〉 will tell us That the Scriptures enjoin us for shewing the redundancy of our Charity to pray to God even for our enemies and wish well unto our persecutours Tertul. Apol. cap. 31 and 32. And in another place We pray for the Emperour's safety we call upon the eternal God the true God the living God whom the Emperours themselves would wish above all others should be propitious to them Ibid. 30. And what is more he tells them in the same place Having our arms thus spread out unto our God let the Hooks tear us the Crosses hang us the Fires lick us up c. the posture of a Christian praying is fitted for all kind of torments Come ye good Governours wrest out the soul that is supplicating for the Emperour Can any thing be greater This is the patience of a Primitive Martyr By this we see not onely calmly to dye for the Truth but even to dye praying for the Persecutour was one of the great requisits to obtain so glorious a title But perhaps Mr. Iohnson will tell us this is but one Doctor 's opinion but if he will take the pains onely to look in the Indexes of the Fathers he will be directed to many places in each of them to this purpose Cyprian speaking to the Emperour says Day and night continually and instantly do we pray propitiating and appeasing God for your peace and safety Cypr. ad Demet Sebastian tells the Emperour Dioclesian The Priests of the Temples do possess your Majesty with an unjust suspicion of us suggesting false tales as if we were enemies to the Commonwealth whereas by our prayers the Commonwealth is better'd and increas'd for we cease not to pray for your Empire and the Roman Army But to come â—igher home Athanasius a man not over tame but when it was his duty gives this reason for celebrating prayer in the Church of Alexandria before it was dedicated that the people earnestly prest him that they might all pray for the safety of the Emperour in the Church which he himself had builded being ready otherwise to go out of the City and assemble themselves in the desarts at the solemnity of Easter which at that time was to be celebrated And again speaking to the Emperour You do not forbid but are willing that all men should pray knowing that this is the prayer of all that you may live in safety and continually reign in peaceâ— And again O Emperour of God most belov'd many circuits of years I pray may you live and accomplish the dedication of this Church for those prayers that are made within for your welfare don't at all hinder the dedication of the Church This will be enough to satisfie any reasonable man that Cursing an Emperour is not so Catholick a Doctrine as Mr. Iohnson would have us to believe and that all the Fathers were not of old Gregory's mind I am inclin'd to believe that if he could have found but one instance more of such a fiery Zeal it had certainly appear'd and been improv'd to the best advantage For we find by his transcribing so great a part of the Book of Homilies he is of a good Communicative nature and keeps nothing to himself that may prove in the least beneficial to the publick But I believe it will be a hard thing to find the least pretence for this Doctrine in all the Orthodox Writings in former ages and any of the Fathers would look upon the broacher of such principles with as much detestation and call him as many names as Gregory did Iulian the Apostate Before I conclude this Chapter it will not be impertinent to shew that prayers and tears were not so much out of fashion in the Primitive Church as to be rediculous in ours as for their prayers that they were not aim'd against the Emperour I hope has been sufficiently shew'd already but onely intendâ—d for his safety And though it may seem unmanly yet that it was not unchristian to weep St. Ambrose will inform us who speaking to his Flock at Milane tells them Willingly I will never forsake you being constrain'd I know not how to make opposition I can sorrow I can weep I can sigh against Armour Souldiers and Goths Tears are my weapons for such is the Armour of a Priest otherways I cannot dare not resist Amb. in Ora. de Bas. non Trad. And this same Father who had likewise to deal with an Arian Emperour Valentinian the younger did not defend himself with his hand or his weapon but by fastings and continual watchings and continuing under the Altars by his prayers he procur'd God to be a defender both of him and his Church Ruf. Ec. H. l. 2. c. 26. And that Prayers and Tears do very well together St. Bernard tells us writing to â—udovicus then King of France Indeed we will stand and sight even unto death if need so requires in our Mothers behalf with such weapons as we may lawfully use not with Bucklers and Swords but with Prayers and Tears to God I suppose if he had meant against the Emperour he would hardly have wrote him word so Ber. in Ep. 221. ad Ludo. Re. CHAP. VI. Constantius's Death COnstantius after having reign'd 38 years a great while for a Roman Emperour and Persecutour and yet not too long for Athanasius wisheth him many Circuits of years making War in Persia heard the unwelcome News of Iulian's being proclaim'd Emperour by the Army 'T is not to be imagined but he resented this treacherous Action with the highest indignation but we do not hear that he attempted to exclude him for it he knew he had declar'd Iulian's right to the Succession by making him Caesar and that consequently it was not in his power to take away that right which was deriv'd from the Law of Nature and confirm'd by his Edict and which could onely cease with Iulian's Life That these were his thoughts we shall best judge by his proceedings in this affair for he did not put out his Edicts to take
Murther is Murther I allow I hope the Reader will pardon the seeming lightness of this Answer since it is necessary to shew how hard it is for Mr. Iohnson to speak truth or sense in the most trivial concerns 5. That every man is bound to prevent Murther as far as the Law allows and ought not to submit to be Murthered if he can help it Ans. How plausible soever this seems 't is utterly false We ought indeed to prevent Murther by all the means our Laws command for they can command nothing contrary to the Scriptures but not by those they barely allow for 't is evident from what has been delivered already that the Law permits some means that are not warranted by the Gospel and those we must not cannot use for we ought not to damn our selves to prevent the violence of a Murtherer though offered to our selves for our Saviour assures us we don't lose our lives by this patient submission to death but gain them 'T will not be impertinent now to take notice of some Quotations pickt up out of Bracton to countenance Mr. Iohnson's Doctrine p. 83. who certainly has a peculiar way of perverting the sense of Authours For how else could he arm Bracton against his Prince who good man little thought his authority should be made use of to countenance disobedience or to pull down the Prerogative of which he really was so just and vigorous a defender But our Law-books may well be debaucht to serve the purposes of ill men when the Bible is and Bracton has not so much reason to complain of the injury since he hath St. Paul for a fellow Sufferer The substance of all he cites from Bracton is this Rex est sub Deo sub Lege quia Lex facit Regem If Mr. Iohnson would but let Bracton interpret himself we should have none of the absurd inferences he makes p. 83. for he tells us â— 3. c. 26. Rex habet superiorem Deum item Legem per quam factus est Rex item Curiam suam viz. Comites Barones Here we see there is no more power allowed to the Law than there is to the Earls and Barons and that they can't civilly oblige the King to Obedience but onely morally oblige his Conscience when he is persuaded their Counsels are just I am sure Mr. Iohnson himself will allow Therefore 't is evident that those words cannot relate to any coercive power but onely directive for he says just before Nec factum Regis nec Chartam potest quis judicare ita quod factum Domini Regis irritetur And what he delivers in the following words onely implies a Moral superiority by reason of a directive power in the Law and likewise in the Earls c. not any civil jurisdiction or coercive power for he declares cap. 4. p. 17. that for all the ill the King can doe God onely can punish him Satis sufficit ei pro poena quod Dominum expected ultorem This is enough to satisfie those that never did and perhaps never may see Bracton's Books of the meaning of that great Lawyer as for those that understand him they know that he of all men is not in the least guilty of any saying that may derogate from the Prerogative of the Prince for he has evidently made it his business to justifie it in its fullest extent I might here conclude but that Mr. Iohnson will give us another touch of the Primitive Christians p. 93. where he tells us we have no occasion for that admirable example of the Thebaean Legion If he had not forgot the Service of the Church he would know the patience of Martyrs was not onely the business of our imitation but the subject of our prayers too And though we have not always occasion to follow their example yet it is our constant duty to thank God for it And therefore in the most peacefully settled times this sad story is not impertinent from the Pulpit we have solemn days to Commemorate the sufferings of our blessed Saviour and the Apostles And though the Church has not thought fit to give this glorious Action a place in the Kalendar it ought certainly to be eternally fixt in our Memories for then if ill times should come and if we consider impartially God's justice and our own sins we have little reason to expect otherwise the Example and Conduct of the Thebaean Legion will be of great use to us there we shall see Souldiers dye with the same Meen they used to triumph and Chieftains not inspiring their Souldiers with Courage but instilling the softer Maxims of Patience Eucherius tells the Emperour after a second Decemation of the Legion and upon his Command to destroy them all Despair it self O Emperour which is strongest in dangers hath not arm'd us against thee Behold we have weapons and yet offer not to resist because we had rather dye than overcome chusing rather to dye innocent than live guilty c. No body but Mr. Iohnson would say this great Example is not universally to be imitated and his reason is because they suffered according to the Laws of their Country This shift of his has been sufficiently exposed already but that he may not have the least pretence to it hereafter I shall shew that the Christians under Iulian had power to resist and he declares the Laws were for them and yet they did not so that his assertion p. 94. that they would if they could and consequently that we may is utterly false Now that the Christians were able appears from all the Historians that speak of that age for not onely the greatest part of the world were Christians but Iulian's Army was entirely so for when they chose Iovinian for their Emperour he refused the Honour telling them That since he was a Christian he could not Command over Heathens but they all with one accord cried out We are Christians Rusin l. 2. c. 1. Theodoret is more full in this case for he makes the Army tell him that he shall command Christians that were ever bred up to that profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those that were elder had Constantine for their Teacher the younger Constantius nay they assure him they could not be Heathens for Iulian did not live long enough to pervert them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th. l. 4. c. 1. This Mr. Iohnson himself knew for all he saith p. 94. What would they have a few desenceless Christians doe when they had lost their strength and so many of their numbers for in his Preface p. 25. he quotes St. Aug. in Ps. 124. who there saith Though Iulian was an Apostate an Oppressour and Idolater yet Christian Souldiers served under him Now whether these were unarm'd or defenceless when they were to fight let any reasonable man judge and for their Numbers I appeal to the Historians Thus I hope I have performed my promise viz. 1. I have shewn the Unlawfulness of Excluding the next Heir upon the account of his Religion and that it is a practice altogether unknown to the Primitive Christians 2. I have proved the necessity of Passive Obedience from the Scripture the Sense of the Primitive Fathers and the Doctrine of our present Church 3. I have not left any thing unanswered in Iulian c. that opposed the Right of the next Heir or justified Resistance As for the latter part of the Book since I am not concerned in the Vindication of the Papists I shall leave it to the censure of those that are But I must needs say that Mr. Iohnson had more effectually routed the Papists if he had rather set down the Arguments with which those great Men confuted their Doctrines than onely the Rhetorick they exposed them with for we whether it be the civility or judgment of the age I shan't determine are not much affected with the Old Elizabeth-way of railing FINIS ADVERTISEMENT THere is now in the Press another Answer to Julian the Apostate Entituled JOVIAN An Answerto Julian the Apostate By a Minister of London Books Printed for Walter Kettilby at the Bishop's Head in St. Paul's Church-yard DR Fowler 's Libertas Evangelica Octavo Mr. Kidder's Discourse of Christian Fortiâ—ude Oct. Mr. Allen's Discourse of Divine Assistence Oct. Christian Justification Stated Oct. against Ferguson of Justification Oct. Persuasive to Peace and Unity with a large Preface against the Quakers Oct. Mystery of Iniquity unfolded against the Papists Oct. Serious and Friendly Address to the Non-conformists Oct. Practical Discourse of Humility Oct. Mr. Lamb's Stop to the Course of Separation Oct. Fresh Suit against Independency Oct. Mr. Long 's History of the Donatists Oct. Character of a Separatist Oct. against Hale's of Schism with Baxter's Arguments for Conformity Oct. Non-conformists Plea for Peace Impleaded against Mr. Baxter Oct. Dr. Grove's Vindication of the Conforming Clergy Quarto Defence of the Church and Clergy of England Qu. Responsio ad Celeusma Qu. Defentio suae Responsionis ad nuperum Libellum qui inscribitur Celeusma Qu. Remarks on the Growth and Progress of Non-conformity Qu. Baxter's Vindication of the Church of England in her Rights and Ceremonies Discipline and Church-Order Qu. Mr. Halliwell's Discourse of the Excellency of Christianiâ—y Qu. True and lively Representation of Popery shewing that Popery is only New-modelled Paganism Qu. Account of Familism against the Quakers Oct. Sacred Method of saving Humane Souls Qu. Discourse of the Kingdom of Darkness Oct. Cleget's Reply to the Mischief of Impositions in Answer to Dr. Stilling â—â—eet's Sermon Qu. The True English-man Humbly proposing something to rid us of the Plot in State and Contention in the Church Qu. A Persuasive to Reformation and Unity as the best security against the Designs of our Popish Enemies Qu. The Harmony of Natural and Positive Divine Laws by Walter Charleton M. D. Orig. l. 8. contra Cel. Atha Apol. ad Const. Ath. ibid. Râ—f 17. 18.
prevail with them to attempt it 'T would be easie here to answer all the pretended Arguments and Authorities Mr. Iohnson brings to prove the contrary actions of the Primitive Christians toward Iulian but I suppose the Reader remembers what has been already said of them particularly in the Preface so that I shall not need to trouble him or my self with a repetition But I shall hasten to give an Account of their Behaviour toward Constantius and leave the world to judge whether it be not more agreeable to the Gospel than that which Mr. Iohnson falsely scandalizes the Christians under Iulian with and consequently fittest for our imitation CHAP. III. Their Behaviour towards Him in Words 'T IS a strange account Mr. Iohnson gives us of the Christians behaviour towards their Emperour though a Persecutour and an Apostate for railing is certainly so far from being Evangelical that it is contrary to the Principles of common breeding But perhaps these were some of those unhappy people the Emperour had interdicted the benefit of going to School to and now he deservedly found the effect of his cruelty But then he ought to have told us so and not to have laid it down in such general terms as if it were the approv'd practice of the whole Church This is the strangest injustice to that famous age imaginable and onely exposing those examples one would think by the end of his book he designs we should imitate for from the scope of his Book I can conclude nothing but this viz. That he intends to give us an account how the Christians in former ages behav'd themselves toward an Apostate to inform us what we may doe on the like occasion I must confess he has done most of his own party a considerable kindness for they hitherto have rail'd without president as well as without cause And I suppose Greek e'er long will be much in fashion with them as a Language that will extremely accomplish them for that Christian liberty But as for us we shall rather fetch the methods of our Conduct from the graver Writings of the Fathers of those times and not imitate him who like our late travelling Sparks onely observes and treasures up the vices and follies of the places he visits and exposes them when he comes home for rarities and accomplishments None certainly but the scum and rabble of that age could be guilty of those indignities to their Emperour but Mr. Iohnson tells us no less a man than Theodoret commends them for their Nick-names and Reproaches and quotes his 3 d Book and c. 22. for what he says I have look't with both eyes and cannot find any thing like it He commends indeed the Antiochians for their Zeal but not their rudeness As to the Example of Maris which he brings as the second and last argument to justifie ill language given to an Emperour if an Apostate is of very little force for without all doubt it was an indiscreet Action and nothing but his great Zeal for Religion could make any colourable excuse for it For who unless he had a mind to be a Martyr would affront an Emperour in the height of his devotion and upbraid his gods when he was paying his adorations to them Origen I am sure would have counted such an Action down-right madness for he tells us when we doe nothing contrary to the law and word of God we are not so mad or furious as to stir up against our selves the wrath of the King or of the Magistrate which would bring upon us blows torments and divers kinds of death And I have some reason to assert this from the quite different Conduct of all the Fathers that liv'd under Constantius that were so far from doing any thing of this nature unprovok't that all the Cruelties that Apostate Emperour could inflict did not extort the least mis-becoming expression from them Athanasius tells the Emperour in his Apology I am not mad O King neither have I forgot the voice of God that saith Curse not the King no not in thy heart And again I did not oppose the Command of your Majesty God forbid I am not such a man as would oppose the very Treasurer of the City much less so great an Emperour I was not so mad as to contradict such a Command as yours I neither did oppose the Command of your Majesty nor will now attempt to enter into Alexandria untill you of your Goodness will please I shall And in another place of the same Apology he tells Constantius If I had been accus'd before others I had appeal'd unto your Majesty as the Apostle appeal'd unto Caesar But seeing they have taken the boldness to calumniate me before Thee to whom shall I appeal from Thee but to the Father of him who said I am truth that he may incline thy heart to mercy St. Hilary tells him and in the time of Persecution too your mild nature blessed Lord agreeth with your gracious disposition and because of your great mercy we don't doubt of easily obtaining what we desire of you we beg of you not onely with words but tears that the Catholick Church be no longer persecuted by our brethren Hilar. ad Const. l. 2. And 20 Bishops of the West in the conclusion of a Letter from a Synod at Ariminum We beseech you that you cause us not to stay from our Charges but that the Bishops together with their own People may with peace employ themselves in prayers and the service of God making supplication for your Kingdoms safety and peace in which the divine Majesty long preserve you Atha Epist. de Syn. Ari. c. Hosius likewise a man of an extraordinary Zeal and Courage though provok't by the severest Persecutions imaginable can't think it lawfull for him to speak so much as dis-respectfully of the Emperour but tells him Since he had receiv'd his Imperial Power from God whosoever did detract any thing from that should be look't upon as an opposer of the Ordinance of God It would be easie to seem very learned upon this point that is to stuff my Margin with quotations but that 's a vanity I am not over-desirous to be thought guilty of I hope the authorities I have already cited will be sufficient to prove what I design'd viz. That it was the judgment of the Primitive Christians that no ill usage from their Emperour though a Heathen or Apostate could authorize them to affront him and that difference of Religion doth not by any means cancell our Obedience to him Now that the face of things should be so soon chang'd as that it should be damnation to speak ill of the Emperour under Constantius and under Iulian his immediate Successour not onely permitted but meritorious to curse him as Mr. Iohnson acquaints us is very strange I am confident if they did those Actions he lays to their charge they had no president for them in former ages and the doctrine they govern'd themselves by was
Persecution onely an unprofitable affliction they look't upon their miseries as necessary tryals of their faith knowing that the power of even wicked and hurtfull Kings is from God What therefore can justifie the Primitive Christians carriage toward Iulian if it were according to the account Mr. Iohnson gives of it p. 66 That they vext every vein in his Royal heart said all their prayers backward and call'd down for vengeance upon his head c. And at last concludes They seem to have broke all the measures by which all the ancient and suffering Christians have gone by in their Perâ—ecutions p. 68. The reasons he brings to justifie their Actions are these 1. That their case was different from that of the first Christians because Christianity was now the Establisht Religion of the Empire and they were justly incensed at Iulian in offering to disturb them in the exercise of it 2. Since Constantius had repeal'd all the sanguinary Edicts against them they were persecuted contrary to Law To the first of these I answer That if he takes Christianity for the true Religion Constantine profess'd and maintain'd his assertion is utterly false for the Emperour's Religion which is likewise the Religion of the Empire as far as Edicts can make it and Constantine had no other way to establish any thing was Arianism for Constantius had long maintain'd that damnable Heresie and had supply'd all the places of the Orthodox Bishops who were banish'd for their Confession with the most violent professours of it So that when Iulian came to the Empire the Church was far from enjoying that peace and tranquillity Mr. Iohnson describes p. 68. for it was miserably rent with divisions and hardly visible but in a few persecuted distressed members For granting that Constantius did at last repent it was so late first he had no time to settle the true Religion but left the Empire infected with the Heresie he first introduced which was no more Christianity then than Mahumetism is now for though they acknowledged a Saviour 't was one of their own making and the Notions they entertain'd of Christ may perhaps onely entitle them to greater damnation than the Heathens that never heard his name So that the quiet enjoyment of their Religion could not make them so â—ierce against Iulian for designing to molest them for he could not put them into a greater confusion than they were in already Nay they rather found the contrary for whoever will take the pains to compare Iulian's Usage of the Christians with that of Constantius he will find that the Heathen was less a Persecutour than the Arian and that the Church had more quiet minutes in the short Reign of Iulian than in 30 years before for he upon what private designs matters not call'd home the Banish'd Bishops and râ—stor'd them to their places in the Church And though he ridicul'd Christianity he did not often persecute the professours of it he endeavour'd indeed to gain Proâ—â—lytes but yet like Arians he did not compell people to his Altars Nay if we will take Mr. Iohnson's word he was rather a Tempter than a Persecutour I hope this is enough to shew that there is not a word true of all that gay description Mr. Iohnson gives uâ— p. 68 69 c. of the flourishing condition of the Church and consequently the just sense of the happiness they enjoy'd and a fear to be rob'd of it could not animate the Christians to that degree that he tells us it did 2. As to the second That Constantine repeal'd all the sanguinary Edicts against the Christians and therefore if they were persecuted 't was contrary to Law it is a very â—hallow inference For though that first Christian Emperour repeal'd all the sanguinary Edicts yet his Successour was not in the lâ—ast tiâ—d up One single word of his would put them all in force again Nay if we believe Iustinian who certainly was a good judge in the case the Emperour could not act contrary to Law for what he did was according to his pleasure and his pleasure was a Law Quod Principi placuit legis habet vigorem Just. Inst. l. 1. c. 2. and the Edicts were altogether as Arbitrary for they were onely the Emperour's will more publickly made known for Theop. defines them Edicta sunt cum Princeps motu proprio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquid constituit ad honestatem utilitatem reipublicae for whatever the Emperour enacted how ill soever was suppos'd to be so for as his sentence was always presum'd to be just Principis sententia praesumitur semper justa unde ab ea non appellatur so likewise were all his actions So that whether Iulian put the Christians to death upon sanguinary Edicts or rather accus'd them of other Crimes that he might avoid the invidious name of a Persecutour and so destroy'd them is not material for ' â—is certain he commanded them to be executed and if he did they dy'd lawfully for his Command was a Law and that the Emperour's Command had this authority is evident from the Protestation of the people of Alexandria Athan. p. 858. If it be the Emperour's Command we should be persecuted we are all ready to suffer Martyrdom but if there be no such thing we beseech Maximus the Governour of Egypt and all the Magistrates that they would entreat his Majesty that no such thing may be attempted against us So that what Mr. Iohnson means p. 72. by saying the first Christians suffer'd according to the Laws of their Country whereas those under Iulian were persecuted contrary to Law is hard to determine for every one knows the will of their Emperours was the Law of their Country for they were as Arbitrary then as he that now Usurps their Throne and I hope no body will say the great Turk persecutes his Subjects contrary to Law when he kills 5 or 6000 of them for diversion That he acts unjustly I grant but the Laws that is his will and pleasure are on his side But to put an end to this matter 't will be evident to any that have read the former part of this Book that all the sanguinary Acts against Christians were not repeal'd for those made by Constantius which were severe enough if we believe Athanasius p. 821. stood still in force till Iulian his immediaâ—e Successour came to the Crown But Mr. Iohnson need not have given himself all this trouble to justifie the Actions of the Primitive Christians for they were never guilty of any that wanted an excuse for the Church under Iulian never own'd those principles or practices that tended to the dishonour of their Emperour as has been shew'd at large in the 2 3 4 Chapters c. of this book I shall conâ—ine my self no longer to the Actions of a particular people or Nation but consider what is our duty as Christians in relation to our Governours and what submission is due to them when they persecute us according to Law or destroy