by his deaths-wound (†) L. 25. c. 3. Amm. Marcellinus who was at the Battel says it was uncertain who threw the Javelin but that the (‖) Ib. c. 26. Persians shortly after did upbraid them for Traytors and Regicides having heard by the Relation of some of their own Revolted Souldiers upon an uncertain report That Julian was struck with a Roman Dart. But (†) Eutrop. lib. 10. p. 133. Eutropius another Pagan Historian who was then in the Field saith positively hostili manu interfectus est That he was slain by the hand of the Enemy and Festus Rufus and the (‖) Ab uno ex hostibus quidem fugiente cento perentitur Epitome of Victor report the very same (†) Lib. 3. c. 21. Socrates tells us That it is uncertain who killed him for some said that it was a revolted Persian but others that it was a Roman Souldier which was the more common Report But Callistus the Poet saith he who was one of his Guards and who wrote his Exploits in Heroic Verse saith that he was killed by a Daemon which it may be saith he is but a Poetical Fiction but perhaps it may be the real truth for the Furies by which he means the Destroying Angels have punished very many (‖) Lib. 6. c. 1. Sozomen saith that when he was killed the Air was full of Mist and Dust and Darkness so that no body could tell who the Horseman was who slew him but that some said that it was a Persian others that it was a Saracen others again that it was a Roman who was offended at him for bringing the whole Army by his Rashness and Folly into such streights (†) Theodor. l. 3. c. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For instead of taking Care or making Provision for so great a Body of men he led them into Desert places where they wanted both Guides Meat and Drink and they were lamenting and sighing for the sad Fate of the Roman Army when he received the Fatal Stroke (‖) Ibid Theodoret saith That no Body knew who struck him but whether it was Man or Angel certain it is that he was the Minister of the Divine Will (†) Lib. 8. p. 500. Philostorgius leaves the Fact between a Saracen and Roman and saith That many inclined to believe that it must be a Roman because the stroke was so sudden that no Body saw when it was given I have been more particular in shewing what all the Historians have said of the Death of Julian the better to set forth the Presumption Malice and Partiality of Libanius the Sophist and Magician who as our Author tells us was resolved to find out the Man that killed Julian and he doth it thus First he proves That it was no Persian because the King of Persia proclaimed a Reward to him that killed him but no body ever came to challenge the Reward From hence he concludes they were to look for the Murderer among themselves but who among them could do it but one of them who did not live according to his Laws and had conspired formerly against Him and then having an Opportunity put their Design in Execution It was apparently the Design of our Author in setting down the Conjecture of Libanius to perswade his Reader that he was a Christian who killed Julian otherwise why did he not tell us That this was the Single Conjecture of Libanius who was the Master of Julian and a Magician and a most mortal and spiteful Enemy of Christ and the Christians 2dly That his Conjecture is supported only upon his own Authority who saith That the King of Persia proclaimed a Reward to him that killed Julian 3dly That he asserts a notorious Lye viz. That the Christians had formerly (†) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plotted his Destruction c. But instead of this he brings in (‖) ◠6. ◠◠Sozomen justifying the Murder of Julian which indeed he doth not absolutely but from the Greek or Pagan Principles in answer to Libanius It may be saith he it was true that he who killed Julian was a Christian for it is not improbable that some one of the Souldiers might take into consideration how the Greeks and all Men to this day still praise the killers of Tyrants in former times as men that were willing to dye for the Common Liberty and delivered their Country-men Kindred and Friends And one then can scarce blame him who shews himself so brave for God and for that Religion which he approves These words of Sozomen are to be taken as an Answer to Libanius the Greek upon the Greek Principles for if according to the Greeks he deserved Praise who would hazard his life to kill a Tyrant for the Common Liberty upon the same Principles one would scarce blame a man who does the same for God and for the Religion which he approves But although the words were to be taken absolutely and not as a Reply to Libanius yet they are no Justification but only an Extenuation of the Fact The Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one would scarce blame doth still imply in strictness That such an one was to be blamed though the Provocation was very great But what if it had been certain that a Christian perverted with Greek Principles had killed Julian what is that to the rest of the Christians of that Age There was a very great number of the Murderers of our late Blessed Soveraign who was put to death as a Tyrant but yet it doth not follow that the Doctrine of Killing Lawful Kings when they turn Tyrants is generally approved among the English Protestants though it may likely be approved by some who as Mr. Hobbes hath observed have sucked in Ill Principles about Government from Greek and Latine Authors and I pray God our Author be not such an one else why should he so slily insinuate upon the bare Conjecture of one Antichristian Villain and Magician That he was a Christian who killed Julian even there where it was his professed Design to shew that they treated him like Barbarians that they had no Reverence for his Majesty but pursued him like a Midnight Thief or a Robber One would have expected such a Junius-Brutus-way of writing from a Bellarmine or Mariana a Knox or Buchanan rather than from a Minister of the Church of England who in her Book of Homilies which is one of the (†) P. 104. best Books in the World next to the Bible and to (‖) P. 101. which the whole Clergy of England have subscribed teacheth her Children (†) 2 Part of the Sermon of Obedience That it is the Calling of Gods People to be patient and on the suffering side and to render Obedience to Governours although they be wicked and wrong-doers and in no case to resist and stand against them But you will say in defence of our Author That he called the Murder of Julian a (‖) P. 60. Traiterous Assassination
the time of her Execution she enjoyed sensible Intermissions of Refreshment in which she was not sensible of what was done unto her and this hapned as often as she repeated the words of Confession I am a Christian and there is no Evil done among us So when (‖) Theodor. l. 3. c. 16. Theodorus was tortured from morning til night by fresh Tormenters at the command of Julian he declared to those who asked him if he were Sensible of what was done unto him That in the beginning he felt a little pain but afterwards a Beautiful Youth appeared to him who stood by him and with a soft and cool Handkerchief wiped the Sweat off his Face which so delighted him that he wished he had still continued under the hands of the Executioners Thus in our Martyrologies (†) Foxes Acts and Monuments An 1555. p. 1711. Thom. Tomkins the English Scevola whose hand was held by Bonner over a Wax Candle with four Weâ—ks declared afterwards to James Hinse That his Spirit was so wrapt up while his Hand was burning that he felt no Pain And Mr. Farrar told a young Gentleman (‖) Id. p. 1724. who lamented the painfulness of the Death he was to suffer that if he saw him once stir in the Flames he should give no credit to his Doctrine and as he foretold doubtless by Divine Impulse so he patiently stood in the Fire till he was knocked down with a Staff Thus likewise (†) Id. p. 1767. Thomas Haukes who had promised to give his Friends a Sign in the midst of the Fire if the pains of burning were so tolerable that a man might patiently and quietly endure them after a long and patient continuance in the Flames when his Skin was shrunk up and his Fingers consumed with Fire at last he reached up his Hands burning on a light Fire and with great appearance of Rejoycing clapped them thrice together So (‖) Id. p. 1172. James Baynham while he while he was burning at the Stake and his Arms and Legs half consumed he said Behold Oye Papists ye look for Miracles and here now you may see one for in this Fire I feel no more pain than if I were in a Bed of Down but it is to me as Sweet as a Bed of Roses We read of others who sang Psalms in the Flames as of Mr. John Denly at whom Story commanded the Tormenter to throw a Fagot which when he had done he told him scoffingly that he had marred a good old Song And of Thomas Spicer John Denny and Edmond Pool who praised God with such an Audible Voice in the Fire as astonished those that stood by Now all these things as the Apostle saith hapned unto them for our Example and were written for our Consolation if ever we should be called to suffer as they were We cannot likely meet with more Cruel usage from the merciless Papists than they found at their hands and if we do we shall be sure if we be not wanting to our selves to receive the same Gracious Aids and Assistances from God in all our Spiritual Combats that they and the Primitive Christians did There can no Tryal or Temptation take us but such as is common to Christian Men and hath hapned to them before us and God is still Faithful and will not suffer us at any time to be tempted beyond what we can endure but will certainly with the Temptation be it never so great find out a way for us that we may be able to bear it And if God be for us as the Apostle speaks who can be against us And if he spared not his own Son but delivered him up for us all how shall he not together with him also truly give us All these things Mr. J. may laugh and scoff at this Passive Divinity as he pleaseth but for my own part I am so fully perswaded that God will Inspire me with Supernatural Patience and Courage if he call me to suffer for him that the Dismal Scene which his and other Unchristian Pencils have drawn of a Popish Persecution do not affright or discompose me because I set the mighty Advantages of a Good Conscience a strong Faith in the promised Reward for Suffering a Zealous Love for God and lastly of his special Aids Assistances and Consolations against all the Difficulties and Torments with which alone they have painted Persecution and so tempering the terrible Appearance of the One with the comfortable and delightful Prospect of the Other I am no more concerned for a Po pish Persecution than for other common Calamities which happen to Good Men Nor shall the Fear of it by Gods Grace ever transport me beyond the Bounds of Christian Decency and Moderation much less make me write such a wicked Book as the Life of Julian which indeed would make me afraid to dye even for my Religion before I had renounced it and begg'd the Pardon of God and Man The Author of it had spent his time far better and more like a Primitive Christian and a Minister of the Passive Church of England if he had employed his Parts in writing a Book upon the Principles which I have here laid down to allay the Fears and quiet the Minds of the Fearful and Impatient Multitude by shewing of them That Persecution was not so Black as Sense would paint it nor so Terrible as it looked at a Distance especially to a People that had lived long in Ease Pleasure and Plenty but that God would assuredly give us Suffering Spirits if he called us to Suffering Times and thereupon to exhort them to possess their Souls in Patience and endeavour to prevent it by constant and hearty Prayer to God and forsaking those sinful Courses for which perhaps the eye of Infinite Wisdom sees that Persecution will be the most Effectual Cure This is the Design that I have had in drawing this new and compleat Landskip of Persecution and I am so well satisfied with the truth and certainty of these things that I have added to Mr. J's Pourtraicture of it That if it please God to suffer a Popish Prince to Reign over us rather than he should prove a Julian indeed to Undermine our Religion by Crafty Arts and tempt us out of it by Worldly Honours and Rewards I heartily wish for the Churches good that he may rather prove a Maximin or Dioclesian I mean a down right Bloody persecutor though I were the Proto-Martyr of the Cause I speak this not relying on my own Strength but on the Gracious Assistance of God in whom I trust that he will Inspire me with the boldness of a Confessor and the Patience Courage and Constancy of a Martyr whensoever he shall please to call me to Confess his Truths and suffer for his Holy Name In the mean time let the Event of things be what it will I shall wait the good Pleasure of God and carefully endeavour as my Safety obligeth me to prepare my self for Persecution
have done in such a case but since it is not the only Expedient but such an one as is very disputable and dangerous too he was methinks too bold with their Beards in asserting That they would have set aside an Hundred such Titles to secure their Religion when other probable Means more agreeable to the Constitution of the Government were offered for the Security thereof In such a case the Fathers might have professed their Zeal for the Christian Religion and yet like our Loyal Addressers have made it their humble Request to the Emperor not to have passed the Bill of Exclusion that is but one among other Expedients and a man may be free in the Choice of means without being Guelph and Gibeline at once I am sure there is no such Contrariety in such Addresses as for a Minister of our Church to write such a Book as Julian to be Lamb without and Wolf within to wear the Churches Livery and yet in secret to list himself with her Enemies to pretend a mighty concern for Religion and yet to slander the Primitive Christians and scoff at the Doctrine of Passive Obedience this indeed is to be contrary to his Profession and to be Guelph and Gibeline at once CHAP. II. Of the Behaviour of the Christians towards Julian HAving shew'd in the First Chapter the Falseness of his First Principle That the Roman Empire was Hereditary I proceed in this to lay open all his other Shams and Falsifications by which to use his own words (†) P. 68. he hath glossed away all his Duty as a Christian Subject and broken all the measures by which all the Ancient Suffering Christians went in former Persecutions For first after he hath most artificially aggravated the Behaviour of the Christians against Julian and made it look like very Criminal and Barbarous then he undertakes to Apologize for them telling us That truly (‖) P. 68. their Case differed very much from that of the First Christians and that they were in quite other Circumstances (†) P. 71. The sum of all which is this That the first Christians suffered according to the Law of their Country whereas these under Julian were persecuted contrary to Law it being manifest that Julian oppressed them in a very illegal way He did not fairly Enact Sanguinary Laws but he put them to death upon Shams and pretended Crimes of Treason and Sacrilege c. And this their Suffering against Law he brings to justifie their seeming Misbehaviour and Barbarous Usage of him which after he had magnified to the height in Expressions not becoming a Divine p. 66. then he adds But for the Name of Christians he had better have fallen among Barbarians I shall not examine the Merits of their Behaviour towards Julian till I have proved that they were not illegally persecuted by him because this being once proved it must needs follow That if they broke the Primitive Measures of Christian Subjection and Obedience they are to be blamed for it and cannot signifie any thing as a Precedent for us to follow in case which God forbid we should be persecuted contrary to Law He tells us That (†) P. 66. they so treated this Emperor that one would have taken them to be the Apostates and most falsly and plainly (‖) P. 94 95. suggests like a Jesuit That they would have rebelled but that they wanted Strength What saith he would they have a few defenceless Christians do when they had lost their Strength Have they never heard a West-Country-man say Chud eat Cheese and chad it Nay he hath done his best to make it probable that Julian was killed by a Christian It is easie to guess whether all this tends His Reflections on the Behaviour of these Christians are to draw on his Reader and prepare his mind for what he hath said upon Passive Obedience and therefore to spoil the Precedency of their Behaviour in their Words Actions and Devotions and to shew to what little purpose he hath written 6 Chapters about it I shall here shew that Julian did persecute them legally because all his Orders and Decrees how unjust soever were legal and in particular that Juventinus and Maximus who he saith were put to death upon shams were notwithstanding legally put to death because they were put to death by the Sentence and Command of the Emperor who was an Absolute Soveraign who govern'd by Despotic or Regal Power and whose very Pleasure was a Law He may as well say That a Man who dyes in England legislatively by virtue of a Bill of Attainder enacted into a Law dyes illegally whereas by the English Constitution the King and Parliament or the King with the Consent of the Parliament are legal Masters of every mans Life and Fortune and can put to death whom they please In like manner what the King and Parliament or to speak in the words of Learned Chancelor (†) De laud. Leg. Angl. ch 9. Fortescue what the Regal and Political Power can in conjunction do here the Regal or Imperial Power could do alone in the Roman Empire where as Dan. speaks of Nebuchad For the Majesty that God gave the Emperor all People Nations and Languages trembled and feared before him Whom he would he slew and whom he would he kept alive and whom he would he set up and whom he would he pulled down This is most amply and elegantly set down by (‖) L. 53. Dio who tells us That all Power Civil and Ecclesiastical was in the Emperor the Consular Proconsular Censorian Tribunitian and Pontifical and that he had all this Power and Authority not by Force and Usurpation but by Law the Senate and People consenting thereunto That therefore all things were done according to the Pleasure of the Emperors as in Kingdoms and that though they were not called Kings and Dictators yet they had the Regal Dictatorian Power that by virtue of these Offices they had Power of raising Armies and Money of making War and Peace of making deposing and killing Senators and in a word of (†) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting any man to death as an expiratory Sacrifice without Tryal who they thought injured them never so little in Word or Deed. Furthermore he saith That they were (‖) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the Laws and free from all Legal Necessity and might do any thing having all things belonging to Absolute Regal Authority but only the Name of King This is the Sum of what Dio saith of the Imperial Leviathan to which the Civil Law agrees which tells us That (†) L. 1. T. 3. 31. T. 4. Princeps legibus solutus 4 Quod Principi placuit legis habet vigorem utpâ—te cum lege Regiâ populus ei in eum omne suum Imperium potestatem consâ—rat Quodcunque igitur Imperator c. Vid. I. L. 1 2. the Emperor was above Law that whatsoever pleased him had the nature of a Law because by
84. doth freely acknowledge that according to the known Laws of England a Popish Prince when he is Lawfully possest of the Crown will be Inviolable and Vnaccountable as to his own Person and ought by no means to have any Violence offered to him This is something but it is not all 't is the Truth but not the Whole Truth For I have shewn by the known Laws of this Land that the People can make no Military or Forcible Resistance against the King they must not rise up against Him and his Armies in their own Defence the Laws have fettered and manacled them with the Slavish Principle of Passive Obedience they must not lift up their Hands against their Soveraign to oppose him or his Forces for they have no Right to the Sword but what he gives them except for private Defence no body without his Authority can Array them and by these Laws there are no Cases excepted no not the Case of a Popish Successor which makes our Authors Heart ake for not excepting of which in his Bow-Sermon he is so angry at Dr. Hickes But the Dr. as (†) P. 90. Ignorant as he hath made him in the English Historians was it seems better versed in the English Antiquities and Customs and in the Old Lawyers and Common and Statute-Laws of the Land than to make any Exception or Distinction where the Law makes none according to that Old Maxim Vbi lex non distinguit ibi non est distinguendum And besides the Dr. remembred what his Uncharitable Brother Mr. J. had forgot That according to the Act of Uniformity he had subscribed declared and acknowledged That it is not lawful upon any pretence whatsoever to take Arms against the King and that he did abhor that Traiterous Position of taking Arms by his Authority against his Person or against those that are Commissionated by him It was apparently the Design of the Three Estates in this Act to secure the Nation of such Ministers as would preach up the Doctrine of Non-resistance without distinction and whether the Doctor that hath so preached it or Mr. J. that hath so maliciously opposed it is more Conformable to the Act and True to his Oath let the World judge He granted as I observed before that the Person of the King is Inviolable and free from Violence but then as if he had granted too much he seems to retract it in part again For (†) P. 88. saith he with the Noble Peer whom he calls a Worthy Person one single Arm unresisted may go a great way in Massacring a Nation And p. 85. How far men may endeavour notwithstanding the Kings Person is Inviolable to save themselves when Princes will be the Executioners of their own Cruelty without breach of their Allegiance If they have a mind they may ask Ask of whom of Harry Nevil or Mr. H. or of which of the Heretick Lawyers Which of the discontented Enemies of the Prerogative will oblige the World with this New Discovery Or if Mr. J. knew it why did he hide his Talent and put the World to the trouble of Asking But I am afraid because he did not it is something he durst not tell some State-Mystery that his Great Assertor of Laws and Religion now with God told him was not safe to speak some Platâ—-Redivivus-Doctrine likely something that depended upon this Atheistical as well as Illegal Principle in England That all Power is Radically in the People and that the King is their Minister and not the Minister of God Whatever it was I will stand no longer guessing But having shewed that Passive Obedience is required in all Perfect and Regular Governments by the Common Laws of Soveraignty and more particular in this Realm by the Imperial Laws thereof I will proceed to enquire how far the Church and Ancient Churchmen have agreed with the Three Estates for I find that our Author makes much use of Ecclesiastical Authority particularly of our Reformers and of the Book of Homilies when they favour him but how far he will value them when they are against him especially in this Controversie between him and the Doctor about Passive Obedience I will not undertake to tell I will begin with the Necessary Doctrine and Erudition for any Christen Man set forth by King Henry the 8th with the Advise of his Reforming Clergy who were the Compilers of it such as Cramner and other Martyrs who on the Fifth Commandment write thus Subjects be bound not to withdraw their Fealty Truth Love and Obedience towards their Prince for any Cause whatsoever it be ne for any cause they may Conspire against his Person ne do any thing towards the Hinderance or Hurt thereof nor of his Estate And afterwards they prove this out of Rom. 13. Whosoever resisteth the Power resisteth the Ordinance of God and they that resist the Ordinance of God shall get to themselves Damnation And upon the Sixth Commandment No Subjects may draw their Swords against their Prince for any cause whatsoever it be nor against any other saving for Lawful Defence without their Princes License And although Princes which be the Supream Heads of their Realms do otherwise than they ought to do yet God hath assigned no Iudges over them in this World but will have the Iudgment of them reserved to himself and will punish them when he seeth his time So much for the Authority of Cramner Ridley Redman c. From whence I pass to the Book of Homilies which p. 104. he hath recommended to every Bodies Reading as one of the best Books that he know in the World next the Bible In the second part of the Sermon of Obedience Subjects are bound to obey them as Gods Ministers although they be Evil not only for Fear but also for Conscience sake and here Good People let us all mark diligently That it is not lawful for Inferiors and Subjects in any case to resist and stand against the Superior Powers For St. Pauls words be plain That whosoever withstandeth shall get to themselves Damnation Our Saviour Christ himself and his Apostles received many and divers Injuries of the Vnfaithful and Wicked Men in Authority yet we never read that they or any of them caused any Sedition or Rebellion against Authority We read oft that they patiently suffered all Troubles Vexations Slanders Pangs and Pains and Death it self obediently without Tumult or Resistance Christ taught us plainly that even the wicked Rulers have their Power and Authority from God and therefore mark the Reason it is not lawful for their Subjects to withstand them although they abuse their Power And yet Mr. J. in contradiction to this Book which he hath recommended as the best Book next to the Bible †Preface p. 8. saith That this Doctrine is Intolerable and contrary both to the Gospel and the Law of the Land But this Homily further tells us That the Vocation and Calling of Gods People is to be patient and of the suffering
Bishop Bilson as I find him speaking in his Book of the True Difference between Christian Subjection and Vnchristian Rebellion written against the Papists in Queen Elizabeths Time and printed 1586. There p. 256. Theoph. saith Our Saviour foreteaching his Disciples that they should be brought before Kings and Rulers and put to death and hated of all men for his Names sake addeth not as you would have it and he that first rebelleth but he that Endureth to the End shall be saved And again Nor with Violence restrain them but in patience possess your Souls p. 260. Deliverance if you would have obtain it by Prayer and expect it in Peace those be Weapons for Christians p. 262. The Subject hath no refuge against his Soveraign but only to God by Prayer and Patience p. 278. Your Spanish Inquisitions and French Massacres where you murdered Men Women and Children by thousands and ten thousands against the very Grounds of all Equity Piety and Humanity without convicting accusing or calling them before any Judge to hear what was misliked in them are able to set Grave and Good Men at their Wits end and to make them justly doubt since you refuse the course of all Divine and Humane Laws with them whether by the Law of Nature they may not defend themselves against such Barbarous Blood-suckers yet we stand not on that if the Laws of the Land where they converse do not permit them to Guard their Lives when they are assaulted against Law or if they take Arms as you do to Depose Princes we will never excuse them from Rebellion p. 279. For my part I must confess except the Laws of those Realms do permit the People to stand on their Right if the Prince would offer that Wrong I dare not allow their Arms. This is his determination in case of a Massacre which is the Extremity of Tyranny and it is agreeable not only to the Scripture but to the Practise of the Primitive Christians who against Equity Humanity and the Common Law of all Civil Governments endured many Tyrannical Massacres when they were able to resist And Bishop Jewel whom I should have set first in his Defence of the Apology p. 15. saith unto Harding We teach the people at St. Paul doth to be Subject to the Higher Powers not only for Fear but also for Conscience We teach them that whos◠striketh with the Sword by private Authority shall perish with the Sword If the Prince happen to be wicked or cruel or burdensom we teach them to say with St. Ambrose Arma nostra sunt preces lachrymae Tears and Prayers be our Weapons He reckons this Bishop among the Worthies p. 14. of Preface but according to him he must have been but a Quack in Divinity for he was for the old Mountebank Receipt of Prayers and Tears The Peole of England it seems were taught in his time as the Doctor taught the Citizens of London in his Bow-Sermon and therefore Passive Obedience was either Heterodox Divinity then or else it is none now Nay it was taught by the Martyrs themselves in Queen Maries days for Bradford in his Letter saith Howbeit never for any thing resist or rise up against the Magistrates And Bishop Latimer in King Edward the Sixths days taught it very plainly in his 4th Sermon before the King in his Familiar Homespun Stile When I was travailed in the Tower saith he my Lord Darsy was telling me of the Faithful Service that he had done the Kings Majesty that dead is And had I seen my Soveraign Lord in the Field said he and had I seen his Grace come against us I would have lighted from my Horse and taken my Sword by the Point and yielded it into his Graces Hands Mary quod I but in the mean season you played not the part of a Faithful Subject in holding with the People in a Commotion and Disturbance It hath been the Cast of all Traytors to pretend nothing against the Kings Person they never pretend the matter to the King but to others Subjects may not resist any Magistrates nor ought to do nothing contrary to the Kings Laws I could produce much more to the same purpose out of Archbishop Sandys his Sermons Dr. Willet upon Rom. 13. Dr. Hakewels Scutum Regium Dr. Boys his Postils Dean Nowell on the 5th Com. Dr. Owen in his Antiparaeus Mr. Perkins on the 5th Com. the Little Book called Deus Rex not to mention Bishop Sanderson and other latter Divines but I have said enough to Justifie Dr. Hickes or Condemn the Church of England and her Reformers and the most Famous Divines that She hath bred Let Mr. J. look to it either the Dr. hath done well or else they are all in the same Condemnation with him And that he may know what a severe Censure he deserves for opposing this Evangelical Principle which the Dr. preached up I refer him to Erasmus in Luc. 22.36 especially to these words Mihi nulla haeresis videtur perniciosior nulla blasphemia secleratior quam si quis philistinorum exemplo Evangelici agri puteos qui a Christo venam habent aqua vivae scatentis in vitam aeternam terrâ oppleta sensum spiritualem vertat in carnalem doctrinam caelestem depravet in terrenam ac sacro-sancta Christi dogmata detorqueat imò corumpat idque reclamantibus omnibus ejus praeceptis reclamante totâ ipsius vitâ reclamante doctrinâ Apostolicâ refragantibus tot martyrum millibus repugnantibus vetustis interpretibus I do not accuse him of Heresie Blasphemy or perverting the Truths of the Gospel but if Erasmus do it I cannot help it he must get off as well as he can Having now I hope shewn that Passive Obedience is required of all Subjects by the Common Laws of Soveraignty and in particular of the English by the Laws Imperial belonging to this Crown I might here conclude this Chapter but that having undertaken the Defence of the Doctor I am obliged to answer some particular Passages which cannot well be answered but apart by themselves In the 80th p. he cites this Passage out of the Doctors Sermon Neither doth the Gospel prescribe any Remedy but Flight against the Persecutions of the Lawful Magistrate allowing of no other Mean when we cannot escape betwixt denying and dying for the Faith To this he Replyes What the Gospel Prescribes is one thing what it Allows is another There are ten ten thousand things allowed by the Gospel not one of which is prescribed by it But what is this to the purpose the Doctor speaks there of the only Gospel-Expedient or Remedy against Persecution which is Flight He asserts that the Gospel allows of no other Mean against the Persecutions of the Lawful Magistrate and if it allow no other then certainly it prescribes That The Physitian that allows but of one only Medicine against the Plague doth certainly prescribe it to the Patient And to make no more words about the matter Flight by the
Gospel is a prescription as necessary for a Christian Subject that would save his Life in time of Persecution as a Ship to a Man that would cross the Seas Afterwards he saith p. 89. That he is afraid that the Doctor calculated and fitted the Doctrine of Passive Obedience for the use of a Popish Successor and to make us an easier Prey to the Bloody Papists This is a very Uncharitable Censure from a Brother and I am verily perswaded that if Mr. J. would speak the Truth betwixt God and his own Conscience he doth not believe that the Doctor fitted that Doctrine on the 30th of Jan. for the use of a Popish Successor but for the proper Design of the Day To shew as he speaks in his Sermon the great Difference betwixt the Principles and Practises of Christ and the Primitive Christians and the Principles and Practises of our New Reformers Had it been some New Notion never started before had it not been taught by all the Episcopal Divines of the English Reformation nay had it not been a plain Gospel-Notion taught and practised by Christ and his Apostles who to use our Authors Irreverent words in a Reverent manner turned the Church into a Shambles then he might have said that it was Calculated and Fitted by the Doctor but now I have made it appear how it was calculated and fitted to his Hands It was calculated and fitted by Bishop Latimer in the time of King Edw. 6. against the time of his Popish Successor Queen Mary and he suffered at a Stake to Exemplifie his Doctrine in the following Popish Persecution and so I am confident would the Doctor and the rest of his Thebaean Brethren however My. J. may please to slander them by the help of Gods Assistance do so too But let us see his pretented Reasons for this Uncharitable Censure Why else saith he is there all that Wrath against every little Pamphlet which opposes that Interest The Pamphlets cited by the Doctor in p. 29. of his Sermon are The Appeal from the City to the Country Plate Redivivus A Brief History of the Succession A Letter of a Gentleman to his Friend shewing that the Bishops are not to be Judges c. Dialogue between Tutor and Pupil And these Pamphlets which the Dr. hath there shew'd to be Calculated and fitted against the True English Government and to be Impious and Treasonable Pieces he represents as written only in Opposition to the Popish Interest How saith he comes the History of the Succession to be an Impious and Treasonable Book Why I 'le tell him in the words of Dr. (‖) True and Exact History of the Succession p. 2. Br. It is an Impious Book for falsifying such Ancient Historians as William of Malmsbury Henry of Huntington Simeon Dunelm Ailredus Abbas Rivallensis and others whose Words if he had faithfully cited them would have been of no use to him for often in the Middle of the Sentences and of the Records which he hath cited he hath left out such Words and Matters as would have ruined the Design of his History He may see many Instances of this Charge in the Parallel at the End of the Doctors Book who concludes thus These are some of his many wilfull mistakes and indeed there is scarce one Instance in the Pamphlet that is ‑ not either fasly cited or falsly applyed I think it is plain Knavery and Impiety thus to falsifie and wrest good Authors and that it is proper English to call all those Impious Books which so pervert the Truth This Dr. Br. hath been a very Troublesom Man to Impious Falsifiers of Ancient Historians and Records and as one upon reading the Title Page of his Book against Mr. Petit said If this Charge be made good Mr. Petit may be ashamed to walk the Streets So say I if the words I have ciged out of his Answer to the Brief History of the Succession be true the Book is Impious and the Author a Knave But it is Mr. J's Interest that the Perverters and Wresters of Good Authors may not incur such severe Censures for however he hath (‖) Preface p. 29. declared that he hath been as Careful in his Citations as ever he was in telling Money and that he is ready to make them Good Yet I have made it appear That tho his Money is right as to the Tale yet it is deficient in the Intrinsick often wanting Purity and Weight But secondly It is a Treasonable Book because it asserts That the Descent of the Crown doth not purge all Defects whatsoever p. 17. And because p. 6 7. he manifestly Favours Popular Elections of Princes and the Deposition of them for the Breach of their Coronation Oaths although he could not but know That a King hath all the Rights of Soveraignty without Coronation (†) Calvins Case Cokes Reports part 7. and that it is not necessary though it be expedient for his own Honour and the Peoples Satisfaction that he should be Crown'd The Kings of England are Compleatly and Absolutely Kings before Coronation and many of them as Henry the 6th have lived many years uncrowned and others of them as Henry the 3d. and Richard the 1st were twice Crowned as we read of David that he was twice anointed by the People But there are Hereticks among Lawyers as well as Divines and they will wrest the Laws as the other do the Scriptures to their own Damnation And truly this Doctrine of Deposing Kings makes the King of England a Subject and the Three Estates his Soveraign And it is a Treasonable Doctrine in the same sense that the Act of Uniformity declares the Position of taking up Arms by the Kings Authority against his Person a Traiterous Position because it tends to Treason And if a man should write a Book to prove it it would be a Treasonable or Traiterous Book For the same Reason the Book of which he saith my Lord Hollis is the Author is an Impious and Treasonable Book Impious because it abounds with Falsifications of Records as the Authors of the Rights of the Bishops and the Grand Question have proved and Treasonable because it asserts this Traiterous Position that the King is one of the three Estates The belief of this very Position made Mr. Baxter as he himself declares a Rebel and I question not but it made thousands more besides him and never did man disgrace the Memory of a Peer more than Julian hath done that of my Lord in reporting him to be the Author of the Book For he being a man Learned in the Laws could not assert this Position but against his Conscience and with an Ill Intent which makes Mr. J. answerable to the Heir for the Scandal he hath fixed upon his dead Father who is not able to Justifie himself The Dialogue between the Tutor and Pupil is also a Wicked and Treasonable Piece because it misrepresents the English Government as if there were a Reciprocal Contract betwixt the
Answer to the Former Question to shew That we have all the Security against the King that the King hath against us even all the Security that any People in the World ever had have or ought to have an For first We have the Care and Providence 〈◊〉 God for our Security who is King of Kings Lord of Lords and the only Ruler of Princes For as Daniel told Nebuchadnezzar the most High ruleth in the Kingdoms of Men and giveth it to whomsoever he will The Wellfare of the Publick is much more the Object of his Fatherly Care than the Wellfare of private persons and he delights to see the Nations of the Earth Happy and will not let them be Afflicted and Oppressed with Tyrants but when Tyranny is necessary for their Punishment or Cure But much more is he concerned for his own Family I mean for any Nation whose People are part of his Houshold which is the Catholick Church He delights to see them Happy and were it not for their Sins he would always set such Princes over them as would be Nursing Fathers to them and the Church But when it is necessary for their Punishment or Reformation then he will suffer their Kings to turn Tyrants and when he doth so the People like the People of Israel must patiently suffer them as they do other Judgments and not rise up against them lest they be found guilty of Rebellion against God On the other hand when a sinful People turn from those Sins by which they provoke God he will set Just and Merciful and Valiant Princes over them who shall Love them and Protect them as their own Children and this he can do both ways either by taking away Good or Bad Princes or by turning of their Hearts For the Hearts of Kings are in his Rule and Governance and he doth dispose and turn them as seemeth best to his Godly Wisdom According to what Solomon said and perhaps upon his own Experience That the Kings Heart is in the Hand of the Lord as the Rivers of Water he turneth it whithersoever he will Jealous and Suspicious Men indeed may have a thousand Contrivances and Phancied Demonstrations to prevent or remove Evil Princes but when God shall see it fit to punish them that way he will in a Moment baffle and defeat them all And on the other side Princes may have a thousand Devises how to oppress or enslave their People but God whose Instruments they are can in a Moment overturn them and their Devices he can resist the Strength of the Strongest Leviathan as he said unto Senaccherib I know thy Abode and thy going out and thy coming in and thy Rage against me and because thy Rage and thy Tumult is come into mine Ears therefore I will put my Hook in thy Nose and my Bridle in thy Lips and I will turn thee back by the way in which thou camest Wherefore as the Princes best Security against the People is the watchful Providence of God So the same watchful Providence is the Peoples best Security against the Prince The same God who stilleth the Noise of the Waves and the Tumult of the People in defence of the King doth likewise still the Thunder and asswage the Fury of the King in defence of the People and neither could be safe one from the other unless God did Watch and Preside and as it were pitch his Tent between them both Wherefore as it is the securest way for a Prince to have Peaceable and Obedient Subjects to serve God whose Vicegerent he is So on the other hand the best Security the People can have for their Property and Liberty against the Prince is to obey God who setteth up one King and pulleth down another and changeth their Hearts as he sees fit I hope Mr. J. will not think me singular in this piece of Divinity because it is taught by the Church in the next best Book to the Bible to which he and the Doctor have both subscribed in The first part of the Sermon against Rebellion God say the Holy Scriptures maketh a Wicked Man to Reign for the Sins of the People Again God giveth a Prince in his Anger meaning an Evil One and taketh away a Prince in his Displeasure meaning especially when he taketh away a Good Prince for the Sins of the People God giveth Wisdom unto Princes and maketh a wise and good King to Reign over that People whom he loveth and who loveth him If therefore we will have a good Prince either to be given us or to continue let us by our Obedience to God and to our Prince move God thereunto If we will have an Evil Prince when God shall send such an one taken away and a Good in his place Let us take away our Wickedness which provoketh God to place 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 will change our Evil into Good For will you hear the Scriptures The Heart of the Prince is in Gods Hand which way soever it shall please him he turneth it Thus say the Scriptures Wherefore let us turn from our Sins unto the Lord with all our Hearts and he will turn the Heart of the Prince unto our Quiet and Wealth Else for Subjects to deserve for their Sins to have an Evil Prince and then to Rebel 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 Shall the Subjects both by their Wickedness provoke God for their deserved punishment to give them an Indiscreet and Evil Prince and also Rebel against him and withal against God who for the punishment of their Sins did give them such a Prince I leave Mr. J. to give the Church an Answer to this her Interrogatory and so proceed to the second thing which we have for our Security and that is the Conscience of the Prince For as the Princes Security against the Insurrection of his Subjects consists very much in the Conscience that they have of the Duty which they owe unto him So their Security against his tyrannical abuse of his Power consists as much un the sense of that Duty which he ows unto them He hath the same Principles within him to check his Passions that they have to check and bridle their and hath all the Moral Obligations and the Fear of God who hateth Tyrants to keep him from oppressing them that they have to keep them from Rebelling against him The common Principles of Humanity Justice and Equity are engraven by the Finger of God upon the Minds of Kings as well as upon other Mens and they cannot do wrong to any particular person much less to great numbers of their Subjects without undergoing the same uneasie Remorse that other Men do when they injure one another This hath been found by sad Experience in
Inspiratâ patientiâ illudunt Inspired Patience despise the Cross the Rack and the Wild Beasts and all manner of of Terrible Punishments To the same purpose speaks (‖) L. 5. c. 13. Neipsam patientiam sine Deo cruciatos tantos posse superare Quia deest illis inspirata patientia Lactantius When the People see men torn into Pieces with such variety of Torments and tire out their Executioners with unconquerable Patience they guess what the real truth is that the Consent and Perserverance of so many dying Persons is not in vain nor that any Patience unless it were from God could overcome such great Torments Robbers and men of robust Bodies cannot endure such Tortures without shreeking and sighing because they have not Inspired Patience but our Women and Children conquer their Torturers nor can the Fire so much as make them Sigh This is most exactly agreeable to what is taught in the Gospel as in 1 John 4.4 You are of Gâ—â— saith the Apostle and have overcome them because stronger is he that is in you than he that is in the World This I take to be the true meaning of that great Saying of (†) Ad Smym. St. Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is near unto the Sword is near unto God and he that is among the Wild Beasts is in the midst of God So saith St. (‖) Ep. 10. Ed. Oxon. Cyprian to the Martyrs and Confessors That Christ Fights and Conquers in his Servants That he is present at their Conflicts and upholds strengthens and supports them This made St. Paul speaking of his Sufferings say I can do all things through Christ who strengthneth me And when all Men forsook him at his first Hearing he said That the Lord stood with him and strengthned him 2. Tim. 4.16 So in Coloss 1.11 He prays That They might be strengthned with all might according to his Glorious Power unto all Patience and Long-sufferance with Joyfulness And in his Epistle to the Philippians saith he To you it is given in the behalf of Christ not only to Believe but Suffer for his sake Accordingly I find our Glorious Predecessors and Martyrs in Queen Maries Days making most grateful acknowledgment of the Divine Courage and Assistance which they received from Christ Jesus Christ saith Bishop Ridley to the Dispersed Brethren hath given unto you a Manly Courage and hath so strengthned you in the Inner Man by the Power of his Spirit that you can contemn all the Flatteries of the World And so in his Answer to Mr. Grindall As the Weight of his Cross hath increased upon us so he hath not nor doth not cease to multiply his Mercies to strengthen us And to Mr. Bradford Blessed be God who is the Giver of all Strength and Stomach in time of Adversity And in another Letter to him The Spirit bringeth in him Dr. Taylor in you and in your Company such blessed Fruits of Boldness of Patience and Constancy in the Lords Cause In another Thanksgiving unto God for his manifold Gifts of Grace whereby it is manifest that God did assist you mightily And in his Letter to Aug. Bernher I trust to God it shall please him of his Goodness to strengthen me to make up the (†) Rogers and Grindall were the other two Trinity out of Pauls Church to suffer for Christ So Bishop Hooper to certain of his beloved Friends In the Name and in the Strength and Vertue and Power of his Holy Spirit prepare your selves in any case to Adversity and Constancy Much more to this purpose may be collected out of the Book of Martyrs and the Martyrs Letters to shew how Powerful and Visibly Christ assists all those whom he calls to Sufferings as St. Peter most emphatically sets it out in those words If ye are reproached for the Name of Christ Happy are ye for the Spirit of Glory and of God resteth upon you implying That the Spirit of God rested upon Martyrs and Confessors as the Glory used to do upon the Temple so that it might be seen by all the People according to what Eusebius saith of the Martyrs in the Dioclesian Persecution Then saith he we beheld the most admirable Forwardness and (‖) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 8. c. 3. Divine Power and Alacrity of those who professed Christ Hence he ordinarily ascribes their Courage and Boldness and Patience and Constancy to Divine Inspiration as in the Martyrdom of Apphianus of whom he speaks as of a Champion assisted with the (†) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Mart. Pal. c. 4. Spirit of God and acted by a Divine Power without which it is impossible to solve or give any satisfactory Account of the Gallantry of many of our English Martyrs in the time of Henry the Eighth and Queen Mary who were as Valiant Souldiers of Christ as ever suffered for his Holy Name How could Nicholas Peke for Example defie those who tempted him to Recant while he was burning in the Fire unless he had been specially assisted by God How could Dr. Taylor have leaped and danced for Joy when he drew near the Place of Execution and kissed the Stake after he had Pray'd unless God had inspired him with Courage Or how could Archbishop Cranmer without the special Assistance of God endure the burning of his Right Hand which he held immoveable in the Flame before his Body was touched Or which is yet more wonderful how could Rose Allen a poor Maid-Servant without the wonderful Grace of God endure the burning of her hand until the Sinews shrank without the least Complaint thanking God for it and bidding the Tyrant who held her hand over the Candle if he pleased to burn her Feet and her Head also Afterwards this English Blandina sang for Joy at her Execution And in general so wonderful was the Courage and Patience of our martyred Ancestors that the Papists ascribed it to the Devil as Julian the Apostate did that of the Primitive Christians to Evil Spirits thereby confessing that it was Supernatural and above the ordinary Strength of Man And to this Divine Grace of Inspired Courage and Patience I may also add the wonderful work of God in rebating or taking away the Sense of Pain from his Holy Martyrs in the time of their Execution according to what (‖) De Mart. Palest c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius writes who speaking of the Courage with which Romanus the Martyr bore the cutting out of his Tongue He declared saith he by his Behaviour that there is always a Divine Power present with those who suffer Torments for the True Religion which lessens their Pains and strengthens their Courage And so in the Martyrdom of (†) Ec. Hist l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blandina he tells us she was plied with a Succession of fresh Torturers and Tortures from Morning to Night to the Astonishment of her Tormenters till her whole Body was shattered and mangled into pieces and during
next immediate and Lawful Heir either Male or Female upon which the Right and Administration of the Government is immediately devolved And that no Difference in Religion nor no Law or Act of Parliament made or to be made can alter or divert the Right of Succession and Lineal Descent of the Crown to the Nearest and Lawful Heirs according to the Degrees aforesaid nor can stop or hinder them in the Full Free and Actual Administration of the Government according to the Laws of this Kingdom Like as our Soveraign Lord To this Declaration of the Three Estates in Scotland I shall and the Judgment of the Vice-Chancelor Heads of Houses Doctors and other Learned and Loyal Members of the Vniversity of Cambridge in their (e) Gazett n. 1653. Address to His Majesty at New-Market Sept. 18. 1681. wherein they declare That they will still believe and maintain that our Kings derive not their Titles from the People but from God that to Him only they are Accountable that it belongs not to Subjects either to Create or Censure but to Honour and Obey their Soveraign who comes to be so by a Fundamental Hereditary Right of Succession which no Religion no Law no Fault or Forfeiture can Alter or Diminish These Learned Men indeed have not so plainly given their Reasons for their Opinion but by the Hints which they have given of them we may perceive that they are the same which I have insisted upon and I believe they will still own them and never be ashamed thereof But Mr. J. it seems hath learnt another Lesson since he left the Vniversity A Good Wit upon the Fret and the great Advantage of having such a Conducter as Mr. H. have made him do Wonders against the Succession and bless the World with a New Discovery That (f) Preface p. 12. the Fathers would have been for a Bill of Exclusion to the great Reproach of all the Bishops who it may be had not preferred some Great Men in their own Opinion according to their fancied Deserts But alas All these Fathers Sanctus Gregorius Nazianzenus Theologus had but one Beard and what they said was not determining as Casuists but as Orators declaiming against Constantius for choosing or making of Julian Caesar which is nothing to a Bill of Exclusion or the Merits of Lineal Hereditary Succession of which the Father or the Fathers had no more Notion than of Guns and Printing or of a Senate consisting of 2 Houses and 3 Estates But Mr. J. hath shewn how much of the Serpent he hath in him in Writing with so much Guile and Venom especially against the Succession and Passive Obedience and in Winding and Turning the Words of Good Authors from their Genuine Sense to his own Purposes as that Famous Passage of Gregory 2 Invect p. 123. where the Father saith That they were destitute of all Humane Aid and had no other Armour nor Wall nor Defence left them but their Hope in God This Place as I have shewn p. 152. Bishop Montague understood of Free and Voluntary Passive Obedience and so did the learned (g) Scutum Regium l. 3. p. 143. Num ductoribus vobis opus est at habâ—tis Jovianum Valentinianum Valentem qui postea sunt Imperii gubernaculis potiti denique Artemium sub ipso Constantino artis militaris peritiâ celebrem vobis interea idem animus eadem mens quae Gregorio Nazianzeno De his Juliani temporibus loquens Nobis quibus nulla alia arma nec muri nec presidia c. Dr. Hakewell as every Man needs must who understands the History of those Times But Mr. J. with what Ingenuity let others judge hath (h) P. 94. cited the Words to signifie forced Passive Obedience such as that of the Papists hath been of late in England who undoubtedly are Passive for no other Reason but because they want sufficient Numbers and Strength But as all Sophistical Writers are apt to do so Mr. J. hath contradicted himself as to this and other Particulars An in the 26th page of his Preface where he shews out of Sozom. That Julians Army were Christians and in the 8th page of his Book out of Nazianzen That there were more than 7000 of them i. e. an indefinite great Number who did not bow the knee to Baal but repulsed Julian as a brave strong Wall does a sorry Engine that is plaid against it Now if Julians Army were Christians and above 7000 of them repulsed Julian with their Passive Valour as a strong Wall does a sorry Engine was it not a great Contradiction and great Disingenuity in Mr. J. to represent them as Few and Defenceless and their Passive Obedience as performed by them upon mere Necessity and Force It is usual among the Ecclesiastical Writers to set forth the Constancy of the Martyrs and Confessors by the Metaphor of a Pillar or Wall Thus the Christians of Lyons and Vienna in their (i) Euseb l. 5. c. 1. Epistle in which they give an Account of their Sufferings say That the Grace of God did fight in them against the Devil and fortifie the Weak and set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firm Pillars among them who by their Patience and Constancy drew all the Assaults of the Devil upon themselves This I have observed for the sake of the Common Readers of Julian some of which to my knowledge understood that Phrase of Repelling Julian as a brave strong Wall in the Sense wherein Mr. J. perhaps designed they should take it for Active and not for Passive Resistance which puts me in mind of Hugh Peters who preached up Rebellion on those Words Heb. 12.4 Ye have not yet resisted unto Blood But to Instance in another of his Contradictions p. 21. he cites Eusebius for saying That Constantius Chlorus past over the Inheritance of the Empire by the Law of Nature to his Eldest Son Constantine Where by that Phrase past over he would have his Reader or else it is nothing to the purpose understand Entailed And yet p. 1. he cites the same Author again for saying that Constantine at his death gave to his Eldest Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should be rendred his Grandfathers share and not that part which came by his Ancestors as our Author doth But now if Constantius Chlorus Entailed or Past over the Inheritance of the Empire by the Law of Nature to his Eldest Son Constantine M. how could he give it at his death to his Eldest Son Constantine the second I desire to know of Mr. J. or Mr. H. who is Fitter to Resolve the Question If a Man can succeed to the same Estate both as Heir by Testament and Entail The Admirers of Julian whereof some pretend to be great Masters of Reason might with half an Eye purged of Bad Humours have discerned these and all other Inconsistencies which I have observed in this following Answer but by some of them who took so much Pains to Recommend and Disperse the Book
we find the Proverb true by Experience That there is none so Blind as those who will not See I had almost forgot to tell the Reader that when I declared in the Introduction That I was well satisfied with the Authors Comparison of Popery and Paganism I had not observed that he seems to deny the Truth of this Proposition That the Church of Rome is a True Church of Christ only Corrupt This I thought necessary to observe left I should be thought to side with Mr. J. against the most Learned Reformers in the Particular which I declare I do not believing the Church of Rome to be a True Church as a Man that hath the Plague or Leprosie is a True Man If I were not of this Opinion I should be puzled to tell how the Church of England which was once as Antichristian as It came to be a True Church or how the Romish Church her self should come to be true if She did Reform I shall add no more but only tell the Author of Julian who Thraso-like hath Despised this Answer before he saw it That I as much Despise his Great Boasts Confidence and Hectoring I know are sometimes Serviceable to a Coward in Sword-quarrels but what Influence they may have in Conflicts of the Pen I am such a Novice in writing Controversies that I profess I cannot tell However if he or any other Person will make a Fair Close and Substantial Answer to what I have here written they will Oblige me by the Performance and the World may reap Advantage from a Plain and Solid Management of the Matters of Controversie between us But if instead of such an Answer as I hope this of mine is they shall but shuffle and prevaricate and take Sanctuary in Cavil Satyr and Scurrility I shall think my self obliged to pass over such kind of Replyes in Silence and Contempt THE CONTENTS THe Introduction p. 1. CHAP. 1. The Roman Empire not Hereditary p. 5. CHAP. II. Of the Behaviour of the Christians towards Julian p. 84. CHAP. III. Of the Behaviour of the Christians towards Julian in Words p. 93. CHAP. IV. Of the Behaviour of the Christians towards Julian in their Actions p. 115. CHAP. V. Of the Behaviour of the Christians towards Julian in their Devotions and first of their Psalms p. 126. CHAP. VI. Of their Prayers and Tears p. 137. CHAP. VII Of Julians Death p. 154. CHAP. VIII Shewing That the Christian Subjects of Julian practised Passive Obedience when they were in an Able Condition to Resist p. 164. CHAP. IX Shewing That the Former Christians before the time of Julian suffered as much or more than Julians Subjects did not only without but Contrary to Law p. 186. CHAP. X. Wherein is defended the Doctrine of Passive Obedience against Law p. 199. CHAP. XI Wherein are further considered the Reasons for Passive Obedience or Non-Resistance and wherein it is shewn that Resistance would be a Greater Mischief than Passive Obedience p. 239. CHAP. XII Wherein is shewed That notwithstanding this Doctrine of Non-resistance or Passive Obedience we are Secure enough of our Lives Properties and Religion p. 263. The Conclusion p. 282. For the Readers Ease in Examining my Citations I thought Good to give Him this Account of the Editions I have made Vse off Ignatius Oxon. 1644.47 Tertullianus Paris 1641. Cyprianus Oxon. 1682. Eusebius Hist Eccl. Paris 1659. Socrates per Hen. Paris 1668. Sozomen per Hen. Paris 1668. Theodoretus Valesium Paris 1673. Philostorg Valesium Paris 1673. Athanasius Par. 1627. Hilarius Par. 1631. Greg. Nazianz. Par. 1630. Epiphanius Par. 1622. Lucifer Calarit In Biblioth Partrum Gelasius Cyzicen Octavo Paris 1601. Lactantius Lugd. Bat. 1660. De Moritibus Persecutorum Oxon. Zonaras Basil 1557. Cedrenus Basil 1563. Suidas Col. Allob. 1619. Bocharti Epistola Octavo 1650. Versio Gregor Nazianz. citata p. 120. Extat in Biblioth Coll. Sion Plutarchus Franc. 1620. Tacitus Per Lipsium Antverp 1668. Eutropius Per Sylburgium Franc. 1590. Xiphilinus Per Sylburgium Franc. 1590 Herodianus Per Sylburgium Franc. 1590 Zosimus Per Sylburgium Franc. 1590 Libanius Par. 1627. Theophilus Antecessor Par. 1638. Ammianus Marcellinus Par. 1681. Eumenius inter XIV Panegyricos Paris 1643. Pomponius Laetus inter Hist Rom. Script In Oct. Editos per H. Steph. 1568. Aurelius Victor Lugd. Bat. Julius Capitolinus Inter Hist Aug. Scriptores Lug. Batav Fl. Vopiscus Inter Hist Aug. Scriptores Lug. Batav Trebell Pollio Inter Hist Aug. Scriptores Lug. Batav Lampridius Inter Hist Aug. Scriptores Lug. Batav Spartianus Inter Hist Aug. Scriptores Lug. Batav Book of Homilies London 1623. Acts and Monuments London 1610. The Tryals of the Regicides London 1679. The Reader is desired to Correct the following Mistakes of the Press P. 3. l. 23. read handing p. 27. l. 21. r. successful against p. 81. l. 14. for two r. three p. 88. l. 13. r. Legal Absolute p. 89. l. 21. for Zos r. Soz. p. 96. l. antepen that they did p. 119. l. 3. for that r. than p. 021. for credible r. possible p. 201. l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 214. l. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 241. l. 6. r. only Subject ib. l. 31. controlling p. 252. l. 13. dele not p. 257. l. 11. r. yet let alone p. 296. dele while he p. 299. l. 4. for that r. which ib. l. 17. for safety r. duty Besides these there are many Faults in the Margent especially in the Greek the most considerable are Collected and Subjoyned The lesser Faults I mean in Spirits Accents and Letters of like Figure particularly the Mistake of the double Consonant ς for σ the Learned Reader will easily observe and I hope as easily pardon P. 7. l. 17.734 l. 21.736 p. 8. l. 1.736 p. 16. l. 13. consalutatur p. 21. l. 10. agere triumphavit l. 15. consulatibus p. 22. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 10. l. 1. c. 26. p. 75. l. 27. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 76. l. 5. Sozim l. 4. p. 739. p. 87. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 89. l. 12. Socr. l. 3. c. 3. Sozom. l. 5. c. 7. p. 103. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Ex Joan. Antiocheno Excerpt per H. Vales Ed. 1634. p. 845. p. 105. l. 10. lege c. 1 p. 137. Ibid. c. 1. p. 155. p. 108. l. 1. Gelas Cyz p. 148. l. 11 Socrat. l. 3. p. 167. l. 3. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 188. l. 21. largiter p. 189. l. 2. hominem p. 210. l. 8. pro lex lege Rex p. 256. l. 14. antequam THE INTRODUCTION THe Apostacy of Julian the Emperor did not perhaps make a greater Noise in the Cities of the Roman Empire than the Short Account of his Life called Julian the Apostate did in the City of London at its First Publication It started from the Press as Racers usually do from the