The Triumph of Christianity: OR, THE LIFE OF Cl. Fl. Julian THE APOSTATE: WITH REMARKS, contained in the Resolution of several Queries.  
To which is added, REFLECTIONS upon a Pamphlet, called, Seasonable Remarks on the Fall of the Emperor Julian. And on part of a late pernicious Book, entitled, A Short Account of the Life of Julian, etc.  
Thanks be to God, who has made us always to Triumph in Christ.  
LONDON: Printed by J. Grantham, for R. R. and are to be sold by Hugh Ellis, Bookseller in Oxon, 1683.   

THE PREFACE.  
TO add to those many Arguments which prove and demonstrate this great Truth, That the Religion of the Holy Jesus is Divine and most certainly true; I have not without reason judged, that the Life and Death of Julian the Apostate, is a great demonstration of it. The Christian Religion was more opposed by this Emperor than by any preceding Heathen Persecutors: By those same means which establish and aggrandise this Religion, he designs to ruin it. The Religion given us by the Holy Jesus is incomparable for the Holiness of its Laws: a Religion in the whole frame and model of it, suitable to our natural faculties; a Religion rendered so admirable by its public Rites and Form of Divine Worship: a Religion made so illustrious by that universal Sanctity which appeared in the times of the Primitive Christians: and is now, though a degenerate age, conspicuous. In no age the Shades of Darkness so overspread the Church, in which no Stars did appear. To revive the Pagan Superstition, he endeavoured to make it resplendent, by making the Worshippers of Idols to imitate the admirable conversations of Christians. The Religion of the Holy Jesus carries the Signatures of Heaven; it hath the impress of God's Omnipotence in Miracles; of God's Omniscience in Prophecies. That he might give the precedency to Paganism, he with his Philosophers who attended him, addicted themselves to all sorts of Divinations; and likewise they gloried in Miracles; but how false the one, and ridiculous the other were, this History fully manifests. There was another Divine Character in the Religion of the Holy Jesus, to which they could not pretend; The Infinite Holiness of God. Holiness being his chief attribute, was elucent in the enabling so many Millions of all sorts, Sexes, and Ages, not only to lead the most exemplary lives, but to choose and endure the most lingering Torments, even unto death, rather than they would violate the Law of the Lord Jesus, or be Apostates from the Religion which gives the best rules for living well, and from whence springs the sweetest comforts. Produce any Religion, in any Age, which glories in so many Martyrs as the Christian does. So true is that of Trajane the Roman Emperor, No people suffer so much for their God as Christians do. Pythagoras a great Philosopher, and of eminent conversation, gained such an esteem, that he sometimes had Divine worship given him, and was ambitious to be esteemed Apollo. By his followers he was honoured as a Demi-God: His Disciples took from him, the name of their lofty and refined Sect; which flourished in Magna Grecia, now Calabria. Chilo, the Cratonean, a rich and potent Epicurean, being incensed against them, raised the Arms of that City, and cut them off: his fury did not there cease; for he led his forces, and destroyed them in other Cities. Let History be appealed, than it will be evident, that Christianity hath gained by persecution, and according to my Reading, never was there such a School of the Pythagoreans before or after that Slaughter of them. Here Julian was at a loss to ruin Christianity; he opened the Schools of Philosophers, encouraged the flowing Tongues and Pens of Orators: yet nothing could raise the minds of Heathens to do and suffer, as the Christians did, for the Glory of God. Add to all his Stratagems, his bloody Persecutions, he must really be judged one of the greatest persecutors in the World: Yet this Christian Religion Triumphed. Christians by their Divine Philosophy and Gracious Lives; the Patience and Courage which they shown in their greatest Persecutions; they baffled the Pens of Philosophers, and blunted the Swords of Tyrants; and the Laurel of the Church flourished, notwithstanding the Artifices which this great enemy of our Faith used to extirpate it. But now Christianity is opposed by another sort of persons: The School of Epicurus is now revived and opened; that School which was laughed at, not only by Christians, but by all the wisest Men in the world, now seems to flourish. The first that encouraged it, as appears to me, was Beregard at Pisa, which is delivered to us in his Pisane Circle. It gained a greater strength and esteem in the world by Gassendus, his Dissertations upon the Tenth Book of Laertius; they both were great men, and really had been as great as any of their Age, if their Sentiments had not given a desperate wound to Religion, and made way for Hobbs and Spinosa's Impieties. If there be a Fatal necessity, as Hobbs and Spinosa directly affirm, How can Moses his Narrative of the World's Creation be believed? And indeed, what Religion, Justice and Virtue is there? and whether that which Beregard and Gassendus speak, de facto libertate primi Motoris, according to Epicurus his Dogma, intimate not the same, I am vastly mistaken. Religion, which is confirmed by Miracles and Prophecies, receives an Authority from the Broad Seal of Heaven. They who deny both, vainly endeavour to give a fatal wound to the Eternal Gospel. He that Reads what Beregard saith of Miracles, and his scoffing at Chariots of Fire, comparing them to the fiction of Orlando Furioso; and what they both affirm concerning Fate and Liberty of the Will, may easily conjecture what they intent. In words they expressly acknowledge both; but aver what is a real Miracle or Prophecy cannot be known, but by the determination of the Church. Hobbs rejecting this, he, that he might not seem to deny Miracles or Prophecies, doth so speak of them, as they must not be esteemed so, except the Supreme Magistrate saith they are so. Spinosa throws off the vail, and makes all Prophecies to be but mere conjectures: And tells us, that a Miracle cannot be granted in Truth: If the being of a Miracle depended upon the Judgement of the Ecclesiastical or Civil Power, there was no Miracle or Prophecy; for either the Sentence they pass is true, or not: if true, than the existence of a Miracle precedes the determination of the Church, or Civil Power. The determination of the nature of a thing, can't depend upon the determining, but upon the nature of the thing itself. That is a true judgement, which agrees with that thing on which the judgement is passed. This is a most unreasonable and absurd Paralogism, on which depends, and runs through, the Divinity, Ethics, and Politics of Hobbs and Spinosa; That the worship given in Religion is Divine, because determined by the Magistrate; or a Law just, because established by Authority; or the public management of affairs is prudent, because the Magistrate thinks so: If not true, than their Sentiments are so; for there may be a Miracle and Prophecy which the Magistrate judgeth not so. Let them cast what vail they please over their Sentiments, it may easily appear to a prudent Eye, that they believe there is no Miracle or Prophecy. These are the persons who employ their Natural and Acquired parts to destroy Christianity: Nay, to extirpate the true ground of Justice and Civil Society, they cast a Reproach upon God and Humane Nature. Satan gives, I hope, his last effort, which will be of no long continuance, by reason that those weapons which have lain in corners, and become rusty and unsuccesful for some Ages, he hath Furbished, Polished and Whet, not only to banish Christianity, but Goodness, true Reason, Justice, and the lasting Ligatures of well-regulated Societies. This makes a true Christian to glory and triumph, that Christianity can't leave the World, before its dissolution, (i. e.) whilst Men are in the World, who by Reason are guided, and by whom just Laws are Enacted. The Enemies with which the Greek and Latin Fathers, persons of prodigious Learning and Piety, contested, and vanquished, acknowledged a God, a Divine Providence, the Immortality of the Soul, Divine Predictions and Miracles: that Goodness and Justice took their measures from an Eternal Reason. They granted that God ought to be appeased by Sacrifices, and honoured with all Oblations of Praise and Obedience. With these the Christian Heroes fought. The Controversy is stated in the Remarks. But must our glorious Religion be Eclipsed by the Shades of Darkness, which issue from the bottomless Pit, through the Pens and Tongues of those who have revived the Dogmas of Epicurus? The Narrative which Speizelius gives, Cap. 18. de Atheismo Literatorum. The Blasphemies which are belched in some Atheistical London Clubs, and the Impieties which are gloried in, at many Tables, makes the hairs of good men stare! Such frequent Blasphemies, strikes persons with the greatest horror, and makes our Tears to be our Meat and Drink, whilst they so wickedly say, Where is God? Be not discouraged, God Reigns a King for ever; the Church will remain as the faithful witness in Heaven. The Church is a Golden Candlestick; the Candlestick may be removed from one place to another, but it will continue, since the Candlestick is of Gold, a durable metal. Atheism is the most malignant pestilence; but not so diffusive as Antichristianism. My Lord of Rochester thus, All my life long I had a secret value and reverence for an honest man, and loved morality in others; but I had formed an odd Scheme of Religion to myself, which would Solved all which God or my Conscience might force upon me: yet was I not ever well reconciled to the business of Christianity; nor had that reverence for the Gospel of Christ as I ought to have.  
Certainly he who hath an eye, and understanding to behold and contemplate this universe; quo nihil Illustrius, when he seriously considers the Magnitude, Order, Beauty of the World, the Lustre, motion and influence of the Heavenly Bodies, must needs conclude, that they were the product of Infinite Power, Beauty and Goodness. The spreading infection is Antichristianism: the business of Christianity gave the greatest trouble to my Lord Rochester. Amongst those wicked persons who have debauched their reason, nothing more frequent than cavils against, and jests thrown upon Religion. Hence how witty are they, when they jeer, Light is come into the World, hang out your new Lights. The greatest mysteries are those of the Trinity, and Incarnation; In these Christianity glories and Triumphs: it owns, as certain, that the Son of God, who assumed our nature, is Coeternal with the Father. To hear an addle head, to say, Can a Son be as old as his Father? is to hear that, than which, nothing is more ridiculous. A gross mistake to measure a Carnal, by a Spiritual Generation; as soon as ever there is a Sun there is light. The Wise God being Eternal, the Son of God, who is his Wisdom, and Word, must be Eternal. Must we boggle at our Glorious Religion, by reason of these Mysteries; when every thing presented to us, to understand the nature of it, is difficult? To scruple at that Religion, (which in the whole frame, is of so Divine Composure) because of some mysteries, is a greater frenzy than by reason the explanation of the nature of the Sun, and its motion, is attended with a Thousand difficulties, to refuse its light and influence. Admirable are the words of Picus Mirandula: Magna insania Evangelio non credere, etc. It is a prodigious folly not to believe the Gospel; the Truth of which the blood of Martyr's Seals; the Tongue of the Apostles proclaims it: Miracles establish it: inanimate Creatures, nay, the Devils themselves acknowledge it. But it is a higher pitch of frenzy, to embrace the Gospel, and yet to live as though he was satisfied in the falsity of it. Christianity having, for near Seventeen hundred years; continued her Triumphs; the victories which our Religion hath gained over all sorts of Enemies, manifests its veracity, and the Divine Power protecting of it. What methods were used under this Apostate Prince to destroy it? the Devil had gained to himself a great Soldier, and a great Scholar. As I have seen Julius Caesar drawn, standing upon a Pedestal, having a Sword in one hand, and a Book in the other, with his Lemma ex utroque Caesar. So I may say of Julian, that he was tam Marte qua Mercurio. This person, thus accomplished was invested with the Roman Empire: whereby Learning and Policy, Valour and Vigilance, Dominion and Power, were prepared and concurred to destroy that Gospel which is Eternal, but all in vain. Shall Atheism now be prevalent? or Antichristianism gain in those Kingdoms, where Jesus Christ is adored? God forbidden. Nor can they, except the evil Lives of Christians cause the Divine anger to waste his own Vineyard, and remove his Golden Candlestick. Christianity gives the most effectual means, and the highest motives. The duties of it are the most excellent; Faith, Hope and Charity are terminated through Jesus Christ in God: by whom there is a clear knowledge of God. Through Faith there is a raised confidence and Hope in God: by these are produced a Heavenly and Seraphic Love; and 'tis a shame for those who profess this Christianity, not to lead more Celestial Lives. It is most necessary for Christians to vindicate their Religion. Christianity will conquer all its Adversaries. The Laurels of which will never whither; whose Triumphs are Eternal. It's the undoubted interest of every person, cordially to embrace it, and seriously to profess it. Blessed, saith our Lord, is he, that is not offended in me. 'Tis for every Christian with Sincerity, to say, Who shall separate me from the Love of God which is in Christ Jesus? He that lives to Christ, governs his conversation by the most excellent Rules of Wisdom: he Lives to Felicity, he Lives to Eternity.   

The Order of the BOOK.  

1. THE Life of Julian.  
2. The fruitless Artifices which he used to destroy Christianity.  
3. The Character of Julian.  
4. The Queries in order: 

1st. Whether did Constantius politicly in creating Julian, CAESAR?  
2d. Whether there were any thing Divine in the Death of Julian?  
3d. Whether there be true Miracles or not?  
4th. If Christianity be so excellent in itself, how comes it to pass that virtuous Heathens should so direfully persecute the Professors of it? 

To which Question is added,  
Reflections on the Two Books mentioned in the Title-Page.    
5th. If Christianity has such an innate purity, how comes it to pass, That Christians should so violently persecute Christians?  
6th. Wherein the Christian Graces have a real preferency to the Pagan and Philosophical Virtues?      

THE LIFE OF JULIAN THE Apostate.  
CONSTANTINE the Great left Three Sons, Constantius, Constantine and Constance; he had, amongst his other Brethren, one Constantius, who was Married to Two Wives, the first of which was Galla, of whom Gallus; the second Basilina a Religious Princess, of whom Julian was born in Constantinople An. 332. Some good Author's report, that Constantine was killed by Poison, which his Brother's Constantius and Abenblavius had given him, which caused him to give Letters to Eusebius, formerly Bishop of Nicomedia, then of Constantinople, to deliver to his Son Constantius, in which he advised him to have a Severe Eye upon his Uncles. After he was invested with the Eastern-Purple, he cut off both his Uncles; and had proceeded to the Destruction of Gallus and Julian, if the Sickness of the one had not been reasonably guest, that Death would spare the hands of the Executioner: and the other was so young, that his tender Years were Orators for him. This severe humour in Constantine, was mitigated by the Barrenness of Eusebia, which moved him, in case he had no Children, to leave his Empire to his Cousins: both which were sent to a place called Marcellum, a stately and Royal Palace, at the foot of the Aegoean Mountains, which was adorned with most curious and delicious Gardens, and those enriched with the Silver Streams of most pleasant Waters: There was nothing wanting for delight, exercise, and retirement: And there they had Masters appointed to instruct them in all sorts of Learning; and to fit them for business, they were taught those exercises, which were Congruous to their Age.  
Julian's Master in the Liberal Sciences was one Mardonius, a Scythian, and Eunuch, that taught his Mother Homer and Hesiod: It was he, who first instilled Paganish Principles into Julian, to whom he would often say, I know one way to make a man good and happy, and no other will I Learn. Constantius was jealous lest his Kinsman might waver in his Riligion, and therefore appointed some of his Courtiers diligently to observe him, and ordered by all means possible to find out his inclinations: And that he might be confirmed in the Christian Religion, he was committed to the care of Eusebius, Bishop of Nicomedia, who by the Mohers' side was allied to Constantine the Great; by reason of which affirnity he was very much in favour with the Emperor. This Eusebius was one of the Lapsi, who sacrificed, during the Persecution, an Arrian, and very much advanced that Heresy; and by him Julian might take some distaste at Christianity, for he was a cruel and evil person. To the Liberal Sciences, Julian added the study of Christian Philosophy, by reading the Scriptures, and attending to the Lectures of Christian Divines, and pretended thereby, not only to endeavour the obtaining the knowledge of those Divine things, which conduce to Speculation; but likewise of those, which compose the manners of men, and render their Conversation Heavenly. In his 16th Year, he entered into Holy-Orders, and was made Deacon, and publicly read the Holy-Bible; he enriched Churches, and vastly offered at the Tombs of Martyrs, but all his pretensions were merely Hipocritical; for by these Colours he endeavoured to ingratiate himself into the savour of Constantius, that he might not suspect him to have any intentions of aspiring to the Empire: But the Heavens detected his Hypocrisy; for as he intended to build a Temple to Mammantus a Martyr, an Earthqunke; hindered him from laying the foundation: which was a Prophecy of those Indignities which he intended to do to Christians and Martyrs. In his education, Maximus succeeded Mardonius, an Ephesian Philosopher, with whom he went to Pergamus, where he fell into the acquaintance of Edesius, and Jamblicus, great Philosophers, and greater Enemies to Christianity. These confirmed him more in Paganism, and he to dissemble his intentions, and deceive Constantius, applied himself more industriously to the study of the sacred Books; not to comfirm his Faith, or regulate his Life, but to furnish himself with Arguments out of the Holy Text to confute it. Constantius having out off Gallus, was suspicious of Julian, and therefore commanded him to appear at Milan, where he was accused for being a joint Conspirator with his Brother Gallus: And to increase the suspicion, it was alleged, that he left the Palace Marcellus, and went into Asia; to which he answered, that he did nothing without the Emperor's knowledge; who gave him leave to see his Brother, and encouraged him in his travails into Asia, for the acquisition of Learning. Constantius his Courtiers urged his Ruin, which was prevented by the Empress. Thus avoiding the danger, he was sent to Athens, than the most flourishing Academy in the World; This not only pleased him for the sake of Learning, but Paganism, where in both he thought to make a proficiency. At Athens he was initiated amongst the Elusinians to perform their Sacred Rites to Ceres, and was one of the Priests of the Eumolpidoe. These things he transacted secretly, and there he was known to Basil and Nazianzen.  
The barbarous Nations having past the Rhine, entered into Gaul and dreadfully wasted that Country; the news whereof being brought to Constantious, he professed himself unable to manage the Empire alone, and therefore acquainted his Council, that he was determined to create Julian, Caesar: From which his Council endeavoured to dissuade him, by proposing to him the Example of Gallus; and encouraged him to sustain the burden of Empire, by enminding him of those great Victories, that he had obtained against Rebels and Barbarians; but nothing could prevail, for he was resolved to create a Caesar: and the Empress urging the preferring a Kinsman to any person else, he recalls Julian from Athens, changes his Philosophical Cloak into the Purple, and gives him his Sister Helena to Wife. They were married at Vienna; from thence Julian was commanded to carry his Army into Gaul, where he pretended to give a favour to the Othodox Christians. In the East, the famous Nazianzen commended Constantius: In the West Hilarius writes a bitter Invective against him. The Endeavours of Julian were, by a deadly policy, to Encourage Christians against Christians. The Western Church was not much disturbed by Arrianism: Constantius favoured that Heresy. Julian being constituted Caesar in the West, his aim being at the Eagles, endeavoured to incense the Western Christians against Constantius, whose Courtiers being for the most part Arrians, persuaded him to persecute the Orthodox Christians. By this device Julian imagined there was a way made to disunite Christians; but I cannot find any of the Western Christians favouring his Rebellion against his Master. After Julian was created Caesar, he presently betakes himself to Arms, marches into Gaul, subdues a great part of it; and after he had obtained some small Victories, he goes to Sens (now Triers) thither the Barbarians bring a numerous Army, whom he durst not fight, by reason some of his Legions was absent, and therefore he contains himself within the City which the Barbarians besieged: but he contemning their presumption, prepares to to fight: both Armies meet, the fight was bloody, a long time dubious, at last victory hovered over the Romans, of whom in that Battle died 243. The Almains fled, of whom 6000 bodies were found lying in the field; besides multitudes of Corpse that could not be reckoned, were carried down the River. Conodamarius King of those Barbarians being taken, was civilly received by Julian, and sent to Rome, where he died of a Lethargy immediately after the Victory, by an universal Acclamation of the Army, he was saluted Emperor: but his design being not as yet ripe he severely rebuked the Soldiers. He often fought with the Almains, whom he frequently discomfited, and at last at their humble request, he concluded a firm Peace with them. He baffled the Franci, and settled Gaul; Constantius, being troubled at the fame of Julian, and fearing lest he might create some new troubles, sent Decentius a Tribune to fetch away from him all his old Soldiers: the rest of the Army was against it, but Julian pretended a great desire to satisfy the Emperor: whereupon he ordered them to march by Paris, where he than lay; he fails not to meet them in a Village near the City, and as his manner was, by commending those whom he knew, and putting every one in mind to do valiantly, in a pleasant Oration he animated them to go cheerfully unto the Emperor, whose power was very ample, and by whom they should get signal rewards; and the more honourably to treat them that were thus to departed, he invited the principal Officers of them to a Feast, and willed them confidently to prefer what lawful Petition they could readily think of, wherein he might pleasure them. They being thus liberally entertained, took their leave of him extraordinarily troubled, that they should be separated from so excellent a Prince, and from their Native Soil: This was a perfect discovery of Julian's intentions. At night the Soldiers, being incensed, hastened to Court, and with impetuous clamours called Julian, Augustus; but he by a seeming anger dissembled his intentions, and dismissed them till the morning; as soon as it was light, they repaired to Court again, and with more fervant acclamations, unanimously saluted him Augustus; he pretended a refusal, which more increased the Soldiers acclamations: whereupon tho' he feigned a greater unwillingness, yet he assented to their importunities: They desired him to produce a white Diadem, the Ensign of the Empire: He said he had none. They required his Empresses, he refuseth it, being a Feminine Ornament: whereupon one Marcus took his Collar from his neck, and put it upon the head of Julian: he pretends he could make no resistance. Thus with high dissimulation he receives the Empire, bountifully rewards the Soldiers, and commands them to appear the next morning in the Fields, where he made to them an eloquent Oration, in which he commends their former actions, and promises repeated Obligations.  
Constantius, after he had created Julian, Caesar, went to Rome, to see the Glory of that City; he was transported at the sight of those curious and great pieces, which were the beauty of it: He thought many of them to be unimitable: Coming to the Forum Trojanum, in the midst of which stood the Great Horse, on whose back Trajan was engraven, viewing this, he said, he would cause the like to be made: To which Hormisda, a Persian Prince of the Blood Royal, replied, Command, O Great Emperor, a stable to be built equal to this, and then let the Horse come after to take up as Large a Room in it. This Prince being asked, what Opinion he had of Rome, replied, That in this he took content, that their Men were also Mortal. The pleasures, and repose, that he intended to receive in that City, was disturbed by the News, that the Barbarous Nations, beyond the Isther, took Arms to disturb the Empire; upon which he leaves Rome, goes to Illiricum, and from thence to Sirmium, where he keeps his Court, and puts his Soldiers into Winter quarters. At the Spring of the Year, he carries his Army beyond the Isther, and destroys the the Quati, and Sarmali, for which, in the acclamations of his Soldiers, he was called Secundus Sarmaticus. Whilst he was busied, Julian threatens him with a Civil-war, and Sapor, King of Persia with a foreign. He being truly informed, that Sapor had brought a Vast Army to the Banks of Tigris, Sapor being busied with sacrifices, delayed the passing of his Army over Tigris, Till the Priest had assured him of Victory by lucky signs: News was brought to Constantius, that the Priests gave Sapor no encouragement, but told him the Omens were unlucky, and that thereupon he had returned to Persia. Constantius (being thus freed from that danger, and having heard that Julian had passed Italy, and Illiricum, and was hasting into Thrace) returns with all imaginable speed, to Hieropolis, where, when his Army rendezvoused, he summoned them to appear before him; and standing upon a high Tribunal, with a cheerful aspect, and with most pathetic words, he encouraged them to march with him, and fight with singular unanimity and valour, against Julian, whom he justly charged with ingratitude and rebellion. The Soldiers testified their resentment of his Oration with most applauding acclamations; and with indignation, shaking their Spears, passionately desired to be led against Julian. The joy which he conceived at this affectionate carriage of his Soldiers, caused him immediately to march to Antioch, from thence to Tarsus, where he fell into an Ague, which not being vehement, he through by his Travail he might remove. Though dangerous and troublesome ways he carried his Army to Mopsue in Cilicia at the foot of Mount Taurus, from whence on the morning he attempted a removal, but his disease grew excessive, the Fever violently increased, all medicines proved ineffectual, and there on the 44. year of his age according to Victor, in the 40. to Marcellinus, he died October the 5th.  
Julian being raised to the Empire, whilst Constantius was embroiled in foreign Wars, endeavoured to strengthen his interest, and obliges his Soldiers to him by an Oath, which none refuseth except one Nebridius, not out of averseness to Julian, but tenderness of his of Oath; to whom he thus addresses himself: Sir, I am bound by my Oath to pay all Loyalty to Constantius, to whom I am further engaged for those many Favours he hath showed unto me; against whom, if I should take up Arms, I should be ungreatful, and irreligious: At the hearing of which words, the Soldiers would have torn him in pieces, if he had not been protected by Julian, at whose feet he throws himself, and begs his right hand, to testify that he should be secured; to whom Julian generously replies, I give you liberty to go weather you will: but if I give you my right hand, what shall I keep for my Friends, in case you attempt any thing against my Person and Empire? Thus with all speed he carries his Army against Constantius, possesses himself of the Straits of Thrace and Illyricum; defeats Lucinianus one of Constantius' Generals; comes to Constantinople, which City receives him with all the Testimonies of Honour: from thence he wrote an Invective against the Senate of Rome, which Tenullus Perfect of Rome read in the House: to which the Senate answered with Submissiveness, Authori tuo Reverentiam regamus. Nigrinus with two Legions winters at Aquileia, to hinder the progress of Julian, who was very much troubled at this Act.  
The news of Constantius' death was brought to Julian, then at Constontinople, and from thence to Aquileia, which was no sooner received, but the Citizens and Soldiers threw open their Gates to Immo, julian's Commander of that Army that then besieged it; and to obtain their pardon, Nigrinus and two of there Principal Citizens are delivered into their hands, who commanded Nigrinus to be burnt, and the other to be Beheaded. If I durst conjecture the reason, why both old, and new Rome so suddenly revolted to Julian, I would not impute it to the instability of Citizens, but to Constantiu's severity a 'gainst the Orthodox Christians, and Julian's Hypocrisy: For whist Constantius (miserably seduced by his Arrian Flatterers) persecuted those who defended the Holy Trinity; Julian favours them, not out of love to Religion, but Ambition. Hilarius, in Gaul, received no trouble from Julian, which perhaps might be the Cause of that holy Man's too severe Invective against Constantius. Whilst Julian aspired to the Empire, he made a profession of Christianity, and was certainly a man of great Spirit and parts. Though he was very Superstitious, attending to dreams and prophecies, yet after he was created Caesar, when at Paris shaking his Spear, the roundle fell down, and the handle remained, his Courtiers looking upon it as Ominous, he with a present Courage saith, Let no Man be difraid, I have that sure which I hold. Nothing more becomes a Great Prince, than an undaunted mind, which is able to raise the Spirits of his Soldiers, dejected by a present Accident. What greater Vice is there, than that of Hypocrisy? Julian with the greatest privacies applies himself to Idolatrous practices, and devotes himself to all Paganish Divinations: yet at the same time he keeps the Christian Festival, peculiarly the Feast of Epiphany; and performs his devotion to Christ, in the Congregation of Christians.  
The news of Constantius' death being spread through the East, he was with wonderful applause and unanimous Acclamations received by the Constantinopolitans: and to ingratiate himself into the affections of the People, he punishes some of Constantius' Soldiers and Friends, whose Ambition and Avarice had wasted the Provinces with grievous Taxes and Tributes; which he released, and furnished the Cities with infinite store of grain, and all sorts of Provision. That he might reconcile Christians to him, he restored the Bishop which Constantius had banished. The occasion of his fear being removed, he then discovered his Intentions, and ordained that the Temple should be set open, that Beasts for Sacrifice should be presented before the Altars; and that the Worship of the gods should be revived: and to effectuate, and strengthen this design, so digested, he admitted the Christian Bishops (which were at dissension, together with the people, (which were divided into Schisms) ●nto his place, and gave them this Admionition, that having appeased and ended all civil discords amongst themselves, every man should confidently follow his own Religion, without any impeachment whatsoever: Which was for this end, that as this liberty increased dissensions, so he might not fear the multitude of them: Accordingly Julian commanded, that confiscated estates should be restored to the owners, that no person should offer an injury or disgrace to the Christians, and that they should not by any violence be forced to sacrifice. This he did not in favour of the Christians, whom he implacably hated; for his vizard being thrown off, this monstrous Apostate (who very well knew what deadly enemies the Christians were to Idolatry, and he himself being versed in the Mystery of Christianity) endeavoured to disgrace them, and ruin their Religion. He fastidiously called the Christians, galileans. He opened the Temples of Idols, repaired the ruinous, rebuilt the demolished; he erected Altars, revived the Paganish Laws and Customs, instituted Orders of Priests, encouraged all persons who professed Idolatry, received Heathen Philosophers with great honour, and entertained Maximus the Cynic with a carriage, which showed him more Ambitious than Philosophical.  
From Constantinople, which he the more loved, because it was the place of his Nativity (after he had animated his Soldiers by an eloquent Oration, and large Donatives) he marches to Antioch, the beauty of the East. The multitude of People that there waited on him, filling the Air with loud Acclamations, transported him with extraordinary joy, which the Rites in the Festival of Adonis allayed: for the Heathens celebrated the Murder of Adonis with Lamentations and outcries, which Julian esteemed an ill presage. He Winters at Antioch, to make all imaginable preparation for the Persian expedition, to revenge those injuries which were done by the Persians upon the Roman Empire. He was impatient of rest, Ambitious of Glory; and dreamed of nothing but Battles and Triumphs: and was extraordinary desirous that the Surname of Parthicus might be inserted amongst his Titles of Honour. His intimate Favourite Salustius, Perfect of Gaul, dissuaded him from that enterprise, from which he was also discouraged by some ill Omens; but nothing could move him. Ambassadors from several Nations promised him assistance, whom after he had generously entertained, he sent away with a Compliment, saying, That in no wise it became the dignity of Rome, to want the aid of strangers; but that it was her glory to defend and assist them when they were cast into any danger. Arcesses' King of Armenia, who was a Christian, commanded to attend him with a sufficient Army. In his Letters to that Prince, he dealt insolently with him, basely abusing Constantius, and blasphemously traducing Christianity. In March he left Antioch: at the beginning of April he brought his Army into Persia, where notwithstanding his unprosperous Omens, he continued his March. The day before, according to the mood of the Romans, he made an Oration to his Army, which was so received, that he was assured of Victory, and of the speedy dispatch of the whole undertaking. He retires to his Pavilion, and sleeps part of the Night; and by than it was day he causes the Trumpets to Sound: nothing but Gallantry and cheerfulness was seen in the Counteance of his Soldiers. When he entered the Marches of Assyria, he rides in the head of his Army, that by his own Example he might encourage his Soldiers. To furnish his Army with provisions, he had a brave Armad● Sailing upon Euphrates: Some strong Cities Seated upon the bank of which he presently took. He laid a Bridge made of Ships, on which the Army passed over Tigris: then the Persians gave him Battle, which was courageously fought from morning till night: But the Roman Valour made the Persians to yield: the Victory was gained with little loss to the Romans: Though Two Thousand and five hundred of the Persians were slain, only Threescore and Ten of the Romans were killed. This made him more confident, whereupon to reconcile Mars, he prepared many Sacrifices, all which were Ominous. Ten Bulls, the fairest that could be procured, were intended for the Oblation; Nine of which, before they could be hailed to the Altar, fell down dead: the Tenth broke his bonds, and running away, with much difficulty was brought back again; but being slain, gave Ominous signs, which being perceived by Julian, threw him into such an indignation, that he swore by Jupiter, he would offer no more Sacrifices to Mars; which Oath his sudden death made him to perform. He was not yet discouraged, but brought his Army to Tisiphone, a City placed on the farther banks of Tigris; at the sight of which he conceived a vast Joy, and promised to himself so great a Conquest, that he had swallowed up in his hopes all Persia. But before the Walls of this City, his Victories received a Period: for Tisiphone is judged impregnable, and thereupon his Council of War dissuade him from laying Siege to it. Nazianzen relates, that a Noble Persian (in imitation of Zophyrus, who pretended a defection from Cyrus, that he might have the opportunity to deliver Babylon into his hands) flies to Julian, ingratiates himself into his favour, and encouraging him to continue the War against Persia, persuades him to burn his Ships: withal promising, that he would be a faithful guide to his Army, to conduct them safely through those ways in which they were to March. Julian therefore commands his Ships to be set on fire, reserving only Twelve of the less, for the making of Bridges; the reason that induced him to this fatal Action, was a fear, lest if his Navy was left behind, it might turn to the benefit of his Enemies. He Judged that 20000 men would do him better Service at Land, than when employed in Ships. His great admirer Mars, justifies him by the Examples of famous Princes, who have burnt those Ships which have carried their Soldiers into foreign Countries, that if their innate Virtue did not make them Valorous, yet desperation should. By such facts, they let their Army know, that no other Liberty was given them, but either to Conquer or Die. But this fact of Julian's was so impolitic, that it may be justly esteemed an Act of the Divine Providence, to infatuate the Council of a politic Apostate; for it proved fatal to the Roman Army. By this means he wanted materials to make Bridges, and his Army for want of provision was reduced to great extremities; by the advice of his guides leaving Tigris in his March on his left hand, he passed into fertile Countries, but those the Persians had destroyed; they burned the very Trees, and left nothing that was necessary to sustain either Man or Beast. Julian, to encourage his Army, lived upon thick gruel: the Army being pressed with these exigences, he in his sleep was terrified with a dream of a falling Star, concerning which, consulting his Soothsayers, they advised him to stay in the Camp for some hours, but he would not. The Persians glad of this occasion, fell upon the Roman Camp in several places. They who gave the assault upon the Arrear, disturbed the whole Army; of which Julian being advised, with the greatest haste rides to recover the Battle: but amidst his flying Soldiers, he was struck with a Horsemans' Javelin, of which wound he not long after died. This wound so enraged his Soldiers, that their revenge and anger were testified by their rattling of their Shields: For with an invincible courage they flew upon the Persians, resolving either to conquer or die with their Emperor: a rare courage in the Romans. Many times it happens, that the Death of a General is the rout of an Army; but contrary was the fortune of that fight: for though the Persians heightened their courage at the News of julian's fatal wound, darkened the Sun with the volleys of their Arrows, and opposed their Elephants, yet by the Roman Sword there were slain Mercena and Malaodares, two great Commanders of the Army, 50. great Persian Lords, and most part of the Common Soldiers. The like instance we have in the late Wars of Gemany, in that memorable fight of Lutzen, when the invincible Gustavus received the fatal wound, and thereto added a most ample testimony of humane vanity; he that was esteemed a god, whom the world judged to have Victory and Triumphs attending on his Sword, his Corpse were so miserably trod on, that after the Battle was ended, there could hardly be a discovery of them. His fall was so far from dispiriting the Sweeds, that it edged their Swords, that had not night prevented the lustre which the Duke of Fredland gained by his Martial Valour and Policy, they had then received a fatal Eclipse, and the Imperial Army a total overthrow.  
The loss of the Spanish General in the Isle of Rugen, gave an eminent Victory to the Sweeds, which revived the drooping concerns of that Crown.  
Julian being carried to his Pavilion enjoyed the company of Maximus and Priscus, who animated him against the fear of Death, by profound discourses concerning the Sublimity of the Soul. The wound being great, caused such tumors in his Veins and Artries, that hindered circulation and motion of the Spirits. The exorbitances of heat caused such pain, that he desired about midnight cold Water, which being brought him, immediately after drinking of it, he died in the 32. year of his Age.   

The Artifices, which Julian the Apostate used to Destroy and Disgrace Christianity.  
THe measures which Julian took in his persecutions were different from those of the Pagan Emperors, his Predecessors. Apostates are cruel and politic. He endeavoured by all fineness of Wit, to conceal his cruel Methods. In Disgrace of our Lord, he called Christ, the Carpenters-Son, and the Man of Galilee; and Christians, Galileans, that by odious names he might discredit the Gospel. He endeavoured to make his Courtiers and great Officers Apostates, by proposing to them Rewards, Dignities, and preferments: and assaulted them with all Imaginable Wit and Eloquence. Cesarius, Brother to Nazianzen, was a Physician at Court, a man of very great parts, and of a Singular life, an able Physician, and a profound Philosopher. Him Julian, for his learning and endowments, very much honoured, and endeavoured by all means to draw from the faith of Christ, but all in vain: for no eloquence, no force of Argument, nor the powerful Rhetoric of Rewards and Honours could move him; for he evades all the Artifices of Julian, by this free confession, I am a Christian. Julian never published any Sanguinary Edict against the Christians, whom he knew would endure all sorts of Tortures for the Honour of their Master generously and joyfully. The effects of Dioclesian's Butcheries made him understand, that no Garden being Seasonably watered, more flourishes than the Church of Christ, when the blood of Martyrs was poured on it: Yet he delighted in the Blood of Christians. Murders were committed in popular tumults, which he did not punish, or prevent, but would palliate his cruelty, not with Religion, but the pretence of Criminal Offences. Helbidius, the chief Commander of the praetorian Guard, by reason he found him constant in his Religion, he removed from his Command, and being desirous to put him to an ignominious Death, laid Treason to his Charge, condemned him to be drawn by Wild-Horses, and afterwards to be burnt to Ashes. Christians (who during the Empire of Religious Princes, had thrown down Idolatrous Altars, demolished Temples, and hindered the Oblations to Heathen gods) were hurried before the Courts of Judicature and condemned: and if one that persisted in Christianity, was but accused of such actions, though he had no hand in them, he was condemned. He commanded all Physicians, Orators, and Soldiers, either to abjure their faith, or leave their profession; he permitted no Christian to be of the Praetorian Guard; by this means he shown his most deadly hatred of Christianity. If persons, on such an account, would abjure their faith, they would render themselves ridiculous to the world, by preferring riches to faith: If they generously persisted, their Victory was not glorious; for what great matter would it be, for the sake of Religion, to contemn an Art, or Profession? He removed the Cross from the Imperial Zebarum, and instead of it placed the Axcilia; and to his public Images, he caused the Image of Jupiter to be affixed as a god appearing out of Heaven, and reaching a Diadem and Purple to him. Mars and Mercury were drawn looking upon his Picture, to testify by the cast of their eyes, that in him Eloquence and Military discipline Superlatively met; which he out of a deep policy commanded that unwary Christians which were in his Army, by that means should be induced to Idolatry. It was a Custom in the Army to show Reverence to the Images of the Emperors, which if according to the Ancient mode, they did, they then gave Reverence to the Heathen gods: not many of the Christians perceived this fraud: for if they denied the doing of Reverence to the Images of the Emperor, they were punished as Malefactors and Enemies, and Seditious Innovators to their Prince. If they did, they were in Danger of Idolatry: Thus did he varnish his impious designs. It was usual at some set times of the year, for the Roman Emperors to reward their Soldiers. Julian, when the Largesses were appointed to be given, commanded that Fire and Incense should be prepared, that when the Soldiers received their donatives, they might cast incense upon the fire. By this device he entrapped the Covetous and unwary Soldiers, who being caught in this snare, fell into Idolatry. Some perceiving this cunning trick, preferring Religion to all gain, or honour, refused the Emperor's Largess: Some through fear, others bribed by Covetousness, wittingly communicated with Pagans in their Rites: others were deceived, and through Ignorance complied. Of these, some coming to a Feast with their fellow Soldiers, when they drank, according to the Holy manner of Christians, invocated the name of Christ: to whom one that was present, returns, how dare you invocate that Christ, whom you have so lately denied? For when you received the Emperor's Money, you offered Incense. At which words they were struck with horror, and ran up and down the Streets bitterly bewailing that fact, calling God, and all his Saints to witness, that they did it out of Ignorance: that they were Christians, and did remain in the Faith of Christ. When they came to the Emperor, they threw the Gold at his feet, and desired that they might expiate their Crime by Death: and as by fire they Sinned, so by fire they might Suffer: But Julian, though grieveously incensed, did not not put them to Death, but cashiered and banished them. To discountenance Christianity, he prohibited Christians to execute any Civil power, saying, that those that deserved Death, ought not to be trusted with the Sword of Justice; Though he made an Edict, that no Christians should remain in the Army, yet some for their valour and fidelity, he retained in his Service; as Jovian, who was a great Commander in his Army in the expedition against the Persians and Valentinian. In the Cathedral Church, at Constantinople, he placed the Altar of Fortune: upon which, to offer Sacrifice, he went, accompanied with his Courtiers and great Officers amongst whom was this Valentinian, whose place being immediately before the Emperor, those to whom the care of the Church, or holy things was committed, standing in the Porch, with Holywater, to cast upon those which came to worship, some of it fell upon Valentinian, which threw him into such an Holy indignation, that he gave him that threw the water, a box on the ear, and said, that by that dirty water he was not expiated, but polluted, and tore so much of his Garment off as the water fell upon; which being done in the prsence of Julian, cast him into an extraordinary anger, and so he banished him. At Constantinople, he endeavoured to force the Christians to Idolatry, by famishing them; for though all things, which were for the food of Man, as Bread and Flesh were publicly exposed to Sale, yet he polluted them by offering them up to Idols; whereby the Christians must either die by Famine, or to preserve their Lives, must give an honour to the Heathen-gods; but being in this danger, they were rescued miraculously. My Author reports, that they consulted Theodorus the Martyr as their Oracle, by whom they were counselled, that instead of Bread and Meat they should eat boiled wheat, which they did, and were thereby sustained, and freed from the suspicion of Idolatry. Julian Seeing this device frustrated, permits Victuals freely to be sold. During that Policy of Julian, the Rich shown their Liberality to the Poor, in the bestowing bountifully amongst the indigent, boiled Wheat: In memorial of which, at Constantinople, on the Aniversary of that Martyr, the rich Christians distribute amongst the poor, boiled wheat. After he had tarried at Constantinople ten Months, coming to Chalcedon, on the other Side of the water, there came to him from the King of Persia, 3 Ambassadors, Man, Sabel, and Ishmael, which he against the Law of Nations injuriosly treated. The persons of Ambassadors are Sacred, and he knowing they were Christians, invites them to Sacrifice, but they refusing he condemns them to be beheaded as enemies to the Sun and Fire, the Persian Deities. He passes on to Nicomedia, which he finds (for the greatest part) by aterrible Earthquake reduced to dust; the remaining Inhabitants receiving him not in triumph, but in sad postures and garbs, he comes to Cesaria in Cappadocia, the inhabitants of which City were almost Christians. The Christianity which they professed was sufficient to make them hate them: but their Demolishing the Temples of Jupiter and Apollo, and afterwards that of Fortune, cast him into so deadly a Rage, that he was angry with the Heathen for permitting it, and commanded all the moneys that belonged to Churches, to be brought into the Public Treasury, and all the Clergy to be enrolled in the Army, and laid many heavy Taxes upon Men, Women and Children, that were Christians, and swore, that he would never cease from afflicting that City, nor suffer the Galileans (for so he contumeliously called the Christians) to keep their Heads upon their Shoulders, if they did not rebuild those Idol Temples which they had burnt, and demolished. At Ancira, Basilius a Presbyter was standing in a Public place, and seeing Sacrifices offered, he expresses a great anger, and prayeth to God, that no Christian may fall into that Delusion; after which, being grievously tormented, he suffered a glorious Martyrdom. Phrygia, and Thrace, glory in those who suffered for Christ, in the time of Julian: He than goes for Antioch, where he Wintered in order to his Persian-War: thither he sends for Artemius Perfect of Egypt, a great honourour of Christianity, who had broke many Images and Idols in pieces, for which, after his Estate was confiscated, he was executed. He was a Soldier under Constantine the Great, and a spectator of that miraculous Cross which appeared to Constantine. Artemius being Excecuted, the Alexandrian Pagans waited for an occasion to excecute those Cruelties upon the Christians, which they intended; which was thus offered: George Bishop of Alexandria returning from the Prince's Court, attended with a numerous train, as he passed by the Temple of Genius, casting his Eyes upon that curious and fair pile of Building, How long, (cries he out) shall this Sepulchre stand? the Pagan Populacy hearing those words fell upon George, dragged him by his Legs, and with the greatest Scorn tormented him. They seized also upon Dracontius, because he had demolished an Altar set up in the Mint-house, in which he had the greatest Authority: And one Diodorus a great Officer, who being constituted Surpervisor of the building of a Church, cut of the Hair of Boys close to the Head, supposing that the wearing of locks smelled of Idolatry. These Three the enraged multitude Ignominiously and barbarously murdered: they mangled their dead bodies, and burned them; after which, they threw their Ashes into the Sea. Upon this Tragedy Marcellinus makes two remarks: First, these persons when they were dragged to Excecution, might have been rescued by the Aid of Christians, if they had not conceived a deadly hatred against Georgius, who was an Arrian, and managed his Episcopal Jurisdiction with pride and cruelty. He was a great Scholar, and had one of the best libraries in the World. 2. It being the custom of Christians, religiously to preserve the relics of those, who, to maintain their faith, endured all imaginable torments, even to a glorious death: and where they buried those Sacred relics, there they built Churches, and therefore the Alexandrian Pagans fearing this Honour might be done to these Three, cast their Ashes into the Sea. Whilst Julian tarried at Antioch, which was full of Christians, he answered those abuses cast upon him in that famous Invective called the Misopagan. He affected a long and Philosophical Beard, which gave an Occasion to call him a Goat. That which most incensed him against the Antiochians, was the neglect of the Temple of Daphne. He himself was so extremely given to Sacrifices, that he Offered sometimes an Hundred Oxen at once, which made him to becalled not Sacricola, but Victimarius; and he caused on his Tomb to be engraven an Altar and an Ox. He coming to the Temple of Daphne, found no Sacrifices prepared; for the City had ordained none, and the Priest had only one poor Goose to Sacrifice; whereupon he makes this complaint to the Senate, Every one of you commands his Wife to give largely to the Galileans, but none brings things necessary for the performance of holy Offices to the gods. When any one celebrates his birthday, he makes a sumptuous Feast, and splendily entertains his Friends at a rich Table; but on the solemn Feast of the gods, no one brings Oil for the Lamps, Oblations, Sacrifice, or Incense. Julian, consults the Oracle of Apollo Daphnick, which was famous for predictions, but now became silent: The story of which, and the conflagration of the Temple, we cannot take from a better Pen, than that of Chrisostome, who gives an account of them in those famous Sermons against the Heathens, and confirms his Narrative with this public and solemn protestation; There are many alive which were Eye-witnesses of those things which I am now to relate, whom I passionately entreat, and beseech, that if any thing by me be added or falsely spoken, they will come forth and reprove. The Emperor with a grave composure of Countenance ascends Daphne, with abundance of Oblation and Sacrifices, a River of Blood was made by the flaughtered Victims, and there, with a great deal of Fervour, prayed the Oracle to resolve him some things that were in his mind; to which he had this return, that the many Carcases with which Daphne was filled, had rendered the Oracle silent. Julian, extremely astonished, hastens presently to the Tomb of Babylas, and commands the Coffin to be taken up, and the Christians to remove the Corpse, which they did, and in a religious Solemnity carried them about forty furlongs from Daphne, and so interred them; all sorts of persons, Men and Women, Youngmen and Virgins, Old-men and Children, mutally encouraging one another, and singing Psalms after the manner of Christiians, Translated the Body of Babylas. In their singing, they often repeated that of the Psalmist, Confounded be all they that worship graven Images, that boast themselves in Idols, Psalm. 97. which so enraged the Emperor, that he commanded the Christians to be severely punished. Salustus' Governor of the City, though a Pagan, dissuaded him from such intentions; but Julian persisting in his resolution, apprehended several Christians, and threw them into Prison, and commanded a young man, called Theodorus to be racked, and his flesh to be torn; but this abated not his Christian courage, for in those torments he carried himself more like a spectator than a sufferer, desiring that new and more dreadful tortures might be added Salustus, admiring his constancy, goes to Julian, whom he counsels to desist from such cruel courses, for they tended to his ignominy, and to the glory of Christians; whereupon Theodorus was freed from the Rack, and other Christians from the Goal. The Power and Grace of God is observable, miraculously comforting those who piously suffered. This Theodorus being asked by some, what pain he felt during the Rack, answered, that he was not altogether unsensible, but that there was a young man, that stood by him, which abated the vehemency of his pain; for with soft Linen he wiped away his Blood and Sweat, and poured cold water upon his Body, which asswadged his Grief. Presently after the Translation of Babylas, that famous Temple of Daphne was burnt, the description of which fire, and the eloquent discourse concerning it, may be read in the fore quoted Books of Chrisostome. The burning of the Temple was attributed by Julian to the Christians, but most falsely, and maliciously; Yet he having this pretence, racked many Christians, thinking thereby to extort a Confession, but they constantly and truly denied. His arts and cruelties were in vain. The Priest of the Temple he dreadfully tortured by Scourges, and the Rack, who when he was almost torn in pieces, professed that the fire was the product of Divine anger, not of any humane art, or policy; and after he had suffered various, and grievous tortures, averred, that he could accuse no person, and that the Temple was burnt by a fire from Heaven. Theodoret affirms, that some neighbouring Countrymen testified that they saw the Temple set on fire by Lightning. Chrisostome, with a great deal of eloquence, ascribes it to the prayer and power of Babylas the Martyr. Julian being informed, that near the Temple Apollo Didymus in Militus, there was some Churches built in the Honour of Martyrs, wrote to the Perfect of Caria, that if they were finished, and an Holy Table was placed in them, he should reduce them to ashes; if half built, he should demolish the Walls, and raze the foundations To manifest his inveterate anger against the Antiochian Christians, he seized upon the Sacred Vessels and Treasures, and shut up their Church-doors. The Instruments of this Action were three of his Fellow Apostates, Julian Uncle to the Emperor by the Mother's side, Felix his Lord-Treasurer, and Elbidius his Lord Privy Seal All these once professed Christianity; but to ingratiate themselves with the Apostate, they shamefully diserted their faith. No greater Enemy to Christianity, than impious Renegadoes. This Julian, Perfect of the East, caused all the rich Monuments, Treasures and Utensils of the Church to be seized on, and banished the Clergy of Antioch: only one Theodoret a Presbyter would not leave the City, whom (by reason the Treasures of the Church were committed to his custody) this Julian apprehended; and that he might make a further discovery of the Church's treasure, he caused him to be grievously beaten, dreadfully scourged, and cuelly tortured; and at last, his constant and generous refusal made his Head to be struck off. This unworthy Apostate, after he had entered into the Church, filthily and Sacrilegiously pissed upon the Communion Table, and Boxed Euse the Bishop for reproving of him. Felix seeing the magnificence of the Sacred Utensils (for Constantine and Constantius provided most sumptuous Vessels for the Church) belches out this most dreadful blasphemy, How richly is the Son of Mary served!  
God permitted not those impious Blasphemers long to Glory in their villainies: for Julian the Uncle died of a most fearful disease: his excrements and blood came not out by natural passage, but, as a torrent, run out of his mouth: to whom his Wife (a Woman ennobled by her constancy in the Christian Religion) thus spoke, O my Husband, you ought to admire Christ our Saviour, who by these punishments you suffer, manifests his power: for he whom you have so dreadfully opposed, had utterly rejected you, if he had not exerted his wanted Clemency in inflicting these punishments upon you. Whereupon this miserable person (partly by his Wife's discourse, and the heavy judgement under which he lay) being convinced of the cause of his disease, begged of the Emperor, that he would restore to the Churches what he had violently taken from them; but the Emperor refused, and he suddenly died. Felix likewse felt the Divine vengeance; for his blood leaving its natural Vessels, flowed violently out of his Mouth, and so he died: they both thus miserably perished, when the Emperor was preparing his expedition against the Persians. Upon their Deaths, Marcellinus makes this observation; Whilst he was ordering his affairs, behold, he was terrified with a certain Ominous Sign, that took effect as the event shown most surely, and with speed: for by occasion, that Felix the Treasurer suddenly died of a Flux of Blood, Julian himself not long after fatally perished. The populacy in their acclamations joined Julianus and Felix with Augustus. those having received a miserable Death which he feared to be the prediction of his own. Elbidius escaped not the punishment of Apostasy, and Blasphemy. He aspired to the Empire, for which his Estate was confiscated: his slight caused him not to feel the stroke of the Executioner, but he escaped not the hand of God; for being cursed and hated of all, he pined away by an immoderate grief and so basely perished. The Christian women at Antioch, out of a great Zeal to Religion, and hatred of Julian's impiety, by Spiritual Songs and Psalms exposed his Idolatry. Publio, a Noble Matron, with her Choir of Virgins, over whom she was Governess, as Julian passed by the House where she lived, Sang that of the Psalmist, 115. 4. Their Idols are Silver, and Gold, the works of men's Hands, etc. and ended with this, They that make them, are like unto them, so is every one that trusteth in them. At which Julian was so enraged, that he commanded them to be silent when he passed by: but Publia slighted that Precept, and called together her Choir of Virgins, who, at her Instigation, with greater alacrity, and louder voices, added in their singing of the former Psalm, another verse of David's Psalm, 68 1. Let God arise, and let his enemies be scattered: and they that hate him, flee before him. Which so irritated the Emperor, that he commanded the Mistress of the Choir to be brought before him, whom (though she was reverend for her Age and grey hairs) he gave in charge to one of his Guard, cruelly to buffet with disgrace; but she esteemed it an Honour, and returning home, persisted with greater Ardour in singing Psalms to the derision of Idolatry. There was one Porphirius a notable Droll, and Mimic, whom Julian made use of to disgrace Christianity by bitter jests, and ridiculous postures: This Porphirius to deride and make a jest of Baptism, was baptised Jocosely; but God Almighty brings good out of evil, and by a wonderful power converted this Mimic, so that he seriously professed Christianity, and constantly persisted in it. Upon which, Julian forgets himself to be a Philosopher, and was so incensed (that one who exposed Christ should Adore him; and that the Action which was intended for the scorn of Religion, should so conduce to the Honour of it) that he commanded his Head to be severed from his Shoulders: such is the goodness of God, and power of Grace, to make of a deriding Scorner, a glorious professor of Christianity; of a Mimic, a Martyr of the Lord Jesus. He caused his Army to keep their Winter-Quarters in Antioch, to oppress the Christians there; and commanded Provisions, which was bought by Merchants at dear Rates, to be sold at cheap. All the Fountains and Rivers he commanded to be polluted with heathenish Sacrifices: all sorts of Provision he commanded likewise to be polluted, defiled with devilish ceremonies, that so the Christians might either starve, or else by eating seem to give an Honour to Devils. The Christians detested this fact of Julian, bewailed the condition that they were reduced to: yet they drank of the Waters, and did eat of the Meat. The Apostle hath resolved the case, in 1 Cor. 10. 25. Whatsoever is sold in the Shambles, that eat, making no question for Conscience sake. Julian was very Ambitious of Glory; and though he was the professed enemy of Christianity, yet he endeavoured to gain honour by clemency: He made no Sanguinary Laws, yet his Bloody designs could not be concealed: for those Cities in which the multitude of the Heathens were the greater, when in uproars and sedition they had cruelly massacred many Christians, he did not punish, but applaud them, and would jeer Christians complaining that their Brethrens were slaughtered: of whom Nazianzen, O! illustious Prince, and full of Clemency, that the righteous Judge saith, what great matter is it that one Grecian kills ten Galileans? Is not now his cruelty manifest to the world? are not such words a sanguinary Edict? Nazianzen couldnot but with the greatest reason and justice think, that the licence and impunity in murdering Christians in Popular tumults, was most equivalent to the most severe Edict of Persecutions: and therefore he thus bravely accuses him of perscutions, and removes the Veil of his pretended Clemency and Patience: he set out public Edicts for the Destruction of our Sacred Churches. Shall I pass by his violent seizing upon the Church's treasure, a depradation that flows from covetousness, as well as impiety? The contumelious handling with profane Hands the sacred Utensils? shall I conceal the Tortures that Bishops and their Flocks have endured for Religion's sake? shall I not mention the Pillars that have been died with the Blood of those that have been bound to them, and dreadfully scourged? shall I bury in Oblivion the feral actions of the Sagitary, who running up and down the Cities, handled Christians more cruelly than they would do their Barbarous Enemies? The mention of all these things, I will wave. Who is ignorant of the Alexandrian cruelties, where the Tumultuous and Turbulent people added this to their Impieties, they filled the Temple with the Blood of Men and Beasts, and that under the command and conduct of a certain Imperial Philosopher? The seditious Conspiracy of Eliopolis is known to all: The fearful rage of Gaza is unknown to none; by which they gained this admiration, Honour and Esteem. The cruel Frenzy of Arethusa made them, who were otherwise obscure, famous. At Askalon and Gaza, Cities of Palestine, the Heathens ripped up the Bellies of Priests and Virgins, and having filled them with Barley threw them to be devoured by Hogs. At Eliopolis they cruelly massacred Cyril a Deacon, and having cut up his Belly, tasted his Liver. The Eliopolitans used the sacred Virgins cruelly and barbarously, they stripped them naked, exposed them to public view, cast all imaginable disgraces on them, Shaved their heads, and then cut them in two; and that Hogs might eat their Bowels, they threw Barley on them. At Arethusa very grievious cruelties were exercised upon the Christians of the City, especially upon Marcus their Bishop, who having in the time of Constantine caused some Heathen Temples to be destroyed, Julian being Emperor, by reason of the hatred which the Pagan Arethusans had conceived against him, had fled; but upon notice given him, that many of his Flock were cast into Prison, he returned and delivered himself into the hands of the Citizens, who, after various and cruel Tortures, anointed his torn Body with Honey, and putting him into an Osier Basket, hung him up in the Air to be stung to Death by Wasps; but even then he spoke mildly to them, saying, I am above, and you below: which was Prophetical, nothing, that glory which he was presently to receive. By the Testimony of this City of Arethusa, though a Pagan, it appears that the generous constancy of this Ancient Marcus was the glory of Christianity, and the confusion of Paganism. This Persecution reached the West; for Constantius had removed the Altar of Victory outof the Capitol, which the Senators of Rome that were Heathens redeemed, and the Estates of those Officers and Courtiers of Constantius, which were Christians, were confiscated, upon pretence that they grew rich with the Spoils of Heathen Temples. Julian in his Edicts was not ashamed to insert, that Christians, when they were despoiled of their Estates, could not complain of Injury done to them, because their Master exhorted them to Charity, and commended Poverty as the means of Perfection: And if other pretexts was wanting, this was always ready: so that the Estates of Christians were not Secure. Unquestionably, Rome and the Western Church, during this persecution, yielded Confessors and Martyrs: for the Roman Senate was composed of Christians and Pagans: and the implacable hatred of these was manifest against the other. In the Reign of Julian, Gordianus, Perfect of Rome, commands Januarius a Presbyter (whom he had cast into Prison, not as a Christian, but as a Malefactor) to appear before him; But Januarius was so assisted with the Divine Spirit, and applieth himself to Gordianus in great Piety and Prudence, with such success, that he converted him; whereupon at Night Gordianus comes to Januarius in Prison, with his Lady Marina, and testifies his Repentance, and extraordinary sorrow, that he had been the Author of Shedding Christian Blood; and therefore upon hopes of obtaining pardon from Almighty God, and that he might shun Eternal Torment, he desired to be Baptised: wherefore Januarius, after he had further instructed, and stronglier confirmed him in the Faith of the Holy Jesus, Baptised him, with his Lady Marina, and Fifty-three others of his Family; concerning which, Clementianus a Tribune acquainted Julian, who being extremely incensed, attributes this miraculous grace of Providence to Magical Incantation; removes Gordianus from his Dignity, and substitutes Clementianus in his place, who summons Gordianus before him, whom, after dreadful Torments, he beheads, condemns his Lady to Slavery, and Stigmatizes Januarius as a Rogue. That nothing might be wanting in Julian to extirpate Christianity, he prohibited Christians to teach, or to be taught humane Learning: concerning which, it is Queried, Whether by Julian's Edict Christians were only prohibited to teach, and liberty permitted that they might be taught? or whether they were prohibited both? Baronius admires that Lozymen, Socrates, Ruffinus, and St. Augustine himself should aver, that by Julian's Edict Christians were prohibited to teach, and to be taught. St. Augustine expressly, De Civitate, Dei Lib. 18. Cap. 52. speaking of Julian, saith, Did not he persecute the Christians, when he prohibited them to be taught, or teach the Liberal Sciences: Julian in his Edict, as appears, Epistle 42, only prohibits Christians to teach. This Law, saith he, concerns Governors and Teachers; as for young men, they that will go, and learn, let them not be prohibited: for 'tis unjust to hinder those who are Ignorant, to use those Methods whereby they might attain knowledge.  
Marcellinus relates, that he prohibited Professors in Rhetoric and Grammar, to teach Christians; for which fact of his, his great Admirer justly styles him inhuman, and unmerciful. But this difference may without great difficulty be reconciled. 'Tis acknowledged that there was in the Edict a Liberty for young Children to be taught by Pagan Masters, that they might be corrupted; for Youth is ductile, and easily to be seduced by eloquence, and learned cheats; But those Children that were confirmed in their Religion, those Christians that were of maturer years, he permitted not the learning of Oratory, and those Liberal Sciences.  
Nazianzen Steli (who so bravely argues against the Impieties and Cruelties of Julian with a torrent of Eloquence and reason in those noble Invectives, in which Oratory and Judgement do contend for Empire) in lively Colours depaints the execrableness of this Fact. 'Tis reason that Eloquence should Torture him, who had committed so great a Crime against it. O Lightest of Mortals! whose cruelty was so insatiable, that thou shouldst deprive Christians of the Learning of Rhetoric, and the study of humane Learning! I ask thee, what thou intended'st by this Decree? what reason moved thee to deny Christians the liberty of studying Eloquence, and Philosophy? if thou couldst produce a just reason, we should be afflicted, but not complain: for as we have learned by Arguments and Discourse to overcome, so by the same methods to yield and be vanquished. Upon this Decree Musonius a Christian Orator and Philosopher left his School. Victorianus (whose great Learning erected him a Statue in the Roman Forum; whose admirable conversion in his old Age, St. Augustine piously describes, Lib. 8. Cap. 5.) forsook his Chair, that he might retain Christianity. It is evident that he interdicted, not only Teaching, but the study of Languages, and Polite learning. If we inquire into the reason of this Hellish Policy of Julian, take it from Nazianzen: He feared the confutation of his Impiety, the strength of which lay only in the Pomp's of words, and fineness of speaking, not in the knowledge of Truth, and depth of Reason. Julianvery well knew, that Christians teaching their Scholars out of Pagan Authors, could by solid Arguments demonstrate how vain the Worship of the Heathen gods were, and so by rendering that worship impious and ridiculous, they might create in their Scholars a dislike of the Heathenish Idolatry, Theology, and so with more ease bring them to Christianity: and if Christians were versed in those Authors, they might easily detect the vanity and impiety of Paganism, This made Julian so severely to prohibit, not only the study, but the teaching of humane Learning. Those methods which the Divine Wisdom commanded for the flourishing of Christianity, he appointed to be exercised for the reviving of Pagnisme, of which his own Letter to Arsatius the Archpriest of the Heathenish Superstition in Galatia, is an ample Testimony.  
Let us cast our eyes upon the things by which the Profane (thus he Blasphemously disgraces Christians) religion of Christians did increase. Let us regard their Hospitality to Strangers, their Religious care in burying of the Dead, their great disgrace to us in counterfeiting Holiness: Let all these things be sincerely performed by us; Nor do I only command this to be observed, but that you cause all the Priests in Galatia, either by compulsion, or persuasion, to live soberly and gravely, and degrade them that do not, with their Wives, Children, and Servants; serve the Gods with a most serious attention. Build Hospitals for the receiving of strangers, not only those who observe our Religion, but those that are in necessity.  
Upon this Edict of Julian, Nazianzen makes these pious reflections. Julian (saith he) perceiving that our Religion was famous for the Heavenliness of its Doctrines, and greatness of its Miracles, what does he, but (like Rabshakeh, who would discourage the Jews speaking in the Jewish Language) destroy the Christians by introducing those rites amongst the Pagans; he caused Schools to be built in all Cities and holy places, wherein holy Offices might be performed, Seats higher, and lower, according to the quality of Professors, who should regulate in their Lectures the manners; or illuminate the understanding of their Auditors with profound Doctrine; so that by alternate praying, and singing, they might Worship the gods, according to the discipline of Christians; and that evil and unjust men might be publicly rebuked and punished. It infinitely Tormented Julian to perceive, that many of their Wives, Children and Servants, became Christians: for he found that Christianity gained an esteem in the World by the admirable conversation of its professors; and therefore to hinder its Progress, and to make Paganism equally Glorious, he built most stately Temples, and adorned them after the manner of Christians: Upon which design of his, Nazianzen makes this excellent remark. Julian's endeavours (saith he) carried only an exterior paint, an outward Pomp and Beauty; but our endeavours are to embellish the Inward Man; We labour most to turn the eyes of men to behold those things which are only perceived by the understanding, and Soul of Man: by these methods we instruct the People. And indeed, it was easy for Julian to imitate the Christians in the Splendour, Magnificence and Ornaments of Temples, in Rites, and Ceremonies; these are exterior: but to imitate our Manners, the Holiness of our Conversations, to raise the minds of Men to Heavenly designs, to enrich their affections by making them Heavenly and Divine: this is above the Sphere of Paganish Devotion.  
That the Apostate might leave no means unattempted to extirpate Christianity, he encouraged the Jews to rebuild the Temple; which sumptuous and sacred Pile, according to our Lord's Prediction, was laid in ashes by the Roman Army, under the Command of Vespasian, and Titus: And though he abused the Jews, and drolled upon their Religion, yet knowing them to be mortal Enemies to Christians, and that their advancement would tend to the debasement of Christianity, he flattered and encouraged them. In his Epistle to them, he desires their prayers for his good success against the Persians, and that their prayers might be more fervent and effectual, he released the tribute which Constantius laid upon them, of which, that there night be no memorial, he burned those Exchequer-Rolls in which the Rates of their Imposition was Recorded; and promises them, upon his Victorious return from the Persian Expedition, to rebuild Jerusalem, and fill it with Jews, and inhabit in it himself, that with them he might Sacrifice to the Powerful and Gracious God. He commanded the Jews to offer Sacrifice, to which they presently returned, That their Laws would not permit them to offer Sacrifice out of Jerusalem, and therefore desired him to restore the City, and build the Temple: which request of theirs he granted, and issued out an Edict for the rebuilding the City and Temple, and gave the charge of the speedy dispatch of this affair to Alipius Perfect of Antioch, sometimes Viceroy of Britain. The Jewish Women with so great a Cheerfulness encouraged this work, that they sold their Jewels, their Ornaments, and their  towards the defraying the Charges: they spared not their delicate and tender Bodies, but in their Richest Attire would carry Mortar towards the building of this Structure. But God wonderfully frustrated this enterprise. Cyril Bishop of Jerusalem, being returned from Banishment, was not at all dismayed, but comforted his dejected Flock, by assuring of them, that the Issue of this undertaking would be the complete fulfilling of our Saviour's Prediction, that one Stone should not be left upon another: And accordingly it happened: for whilst the Jews were busied in throwing away the Earth, and Rubbish, Flaming Balls of fire issued out of the Earth, which burned many of the Workmen, and consumed their Tools and Instruments designed for the building of the Temple; and as oft as they renewed the attempt, so oft they were repulsed by Fire. There were heard hideous noises, and a prodigious Earthquake, which threw up the Stones that remained in the old Foundation. This is not only averred by Christians, but likewise by Heathens.  
To this miraculous Fire in the Earth was added a miraculous Light in the Heavens, which appeared in the form of a Cross, and powdered the Garments not only of Christians, but Pagans, with Crosses. Thus that Name and Figure which was contemned upon Earth, appears in the Heavens as a Divine Trophy. Chrysostom in his 2d Homily against the Jews, after he had given a Narrative of this miraculous Fire, thus directs his discourse to his Auditors: If you go to Jerusalem, you shall find the Foundations cleansed: we are all Witnesses of this, done it was, done not long since, in our time. Consider now the Triumph of Christianity. This did not happen in the Empires of Pious Coesars, lest any one might say, that Christians encouraged by their Emperors, might suddenly fall upon the Jews, and so frustrate their intentions. No, but it was, when the affairs of Christians were deplorable, when Paganism flourished, when Liberty was denied us, when we were all in danger of our Lives, when Believers lay concealed in their Houses, and fled into deserts; then these things happened, that the most impudent might not have the least occasion to deny, or palliate this thing. At this Julian was so enraged, that he intended to persecute the Christians as Magicians: for those cannot see the Methods of Divine Providence, whose eyes the God of this World hath blinded. He was confident of being Victorious in Persia; he vowed upon his return to put Basil and Nazianzen to cruel deaths, and that he would build a Theacre of those Materials which were prepared for the rebuilding of the Temple, in which he would Sacrifice the Christians to Devils: But God frustrated his cruel designs; his Vows were impious, and his Hopes a Dream.   

JULIAN ' s Character.  
JULIAN was born of Constantius (who conspired the death of Constantine the Great, his Brother; who attempting the Purple, was slain in a Tumult) and of Basilina, a Religious Princess. Tho' the Soul be, in its Essence, far superior to the Body, yet it receives some inclinations to Virtue or Vice from it. Some may judge it a fond trifle, if I should attribute any thing of Julian's devotion to Basilina, or of his Apostasy to Constantius: Sure I am, that the disposition of Parents is many times derived to their Children. 'Tis a miserable vanity to attend, with the greatest care, the breed of , Horses, nay, Dogs and Swine, and neglect the qualities of those that are designed for Marriage; the splendour of Gold and Silver, so dazzling the eyes of Parents, that in the Marriage of their Children, they believe Riches makes the Deformed, Beautiful; the Lascivious, ; the Fool, Prudent; the Debauched, Temperate; and the Profane, Religious: Hence Springs a degenerate, weak, and vicious Progeny. Julian was of a graceful aspect, his eyes lively: he was not very tall, or bulky, but well compact; he had a good Head; and being of a strong constitution, was fit for the Sword and Pen: he had prominent Shoulders, which in his walking he was observed to move and shake; he had a straight Nose; the Nose is the symbol of sagacity, hence prudent and inquisitive men are (nasuti:) and 'tis a commendation for a person to be Emunctoe naris; his Mouth somewhat with the greatest: He was very talkative, his Tongue was seldom idle; he had a fat Neck, and bending forward; from the Crown of his Head to the Nails of his Toes, he carried a just proportion, and an uniform knitting of his lineaments, whereby he was strong and nimble; his Eyes whirled about; the cast of them was insolent and fierce; his Nose breathed injury and contempt; his Legs somewhat crooked, and his Feet were always in motion: The ridiculous Figure and Composure of his Face gave an indication of his evil temper; he was always profuse and loud in his laughter; his nodding usually denoting his assent or refusal. Being known to Nazianzen at Athens, he was a great observer of him, his gesture and mean; and thus saith of him, I know, that I shall not be an ill conjecturer of him; tho' by nature, I am not framed for that purpose, yet the regularity of his carriage, and his frequent commotions (he that knows well how to conjecture, is a good Divine) manifested, that nothing of Christ appeared in him; his discourse was with hoesitation and interruptions; his questions disorderly, and not intelligible: his answers were not superior, they being not well digested, nor proceeding in a learned method, so suddenly pressing upon one another. Why should I thus particularly describe them? Him I saw, before he appeared, whom I beheld thus acting on the Stage: there are those alive who knew, and heard me speak these things, and will without difficulty attest it. The Levity of his nature made him inclinable to Revolt.  
A good Face carries Letters of Commendations with it. Galba was deformed, which was hid by his Military Virtue, whilst he was under Command; but made him despised, when Emperor. The esteem which the Army had for his Valour and Policy, was lessened by this Sentence, which became Proverbial amongst them, Anima Galboe male habitat. This Grace of Julians did argue him effeminate, for he affected a long Beard to please the Philosophers, which made the Antiochians reflect on him. Their Satyrs he wittily answers in his Miospogon; the Antiochians would have him make Ropes of his Beard. He mattered not that Vermin should run up and down his Beard, as Wild Beasts in a Wood He valued not the taking, or giving of a Kiss: Being sent, as Caesar, into Gaul, to defend it against the barbarous Nations, that dwelled beyond the Rhine, living amongst the Gauls, who were lovers of, and inur'd themselves to Austerities, Labours, and Fight with hardy and rude Nations, and that in the horrid Woods of the Hercinian Forest, He gave himself up to a neglect of all curiosity: seldom cut his Hair, or Nails: his Body was overgrown with Hair, so that he resembled a Goat. He in his Misopogon commending himself for his austere Life, abuses the Antiochians for their lose and soft Conversation, and retorts upon them, That his Beard might make Ropes, if their tender Fingers durst touch the rough Hairs of it. He so much affected Austerities, that he spent waking-nights on an hard Bed: so watchful, that when Aristotle held a Ball in his Hand, that at the noise of its fall, he might awake, and others had their Servants to rouse them; he could wake when he pleased. That great Christian Soldier Scanderbag that miracle of Policy and Valour, never slept above two hours in a Night. Julian never eat to fullness, and his meat was not delicious: when he was Caesar, wintering at Paris, the Season being sharper than ordinary, he would not permit a fire to be made in his Chamber, nor in any Chamber of Note: he was not at at all disposed to Covetousness: he affirms of himself, that he hoarded up no Riches: if his Treasures were considered he might be esteemed a King of Mimics, Jesters, or Stage-Players He would often pronounce that brave saying of Alexander, Where are your Treasures? and answer, like a great Prince, in the Coffers of my Subjects: a saying worthy of an eternal Fame.  
Queen Elizabeth had this rare happiness, never to be denied by her Parliaments any Aid, or Mony. In her last Speech (worthy to be writ in Gold and Cedar) she, out of a Princely mind, remitted two of the Subsidies given her in that Parliament.  
It was an excellent saying of Julian, that It was a shame for a Wise man, that hath a Soul, to seek for Commendation from the Body: he was a severe punisher of Crimes, by which admirable managing the Empire, he was both loved and feared. The Crown of a Prince is secured, when defended by the Hearts of his Subjects: this Love arising from the great goodness, and excellent qualities of him, raiseth a veneration and reverence, that they dare not violate his Authority, abuse his Person, or offend his Laws. In the Ark was the Rod of Aaron, and the Pot of Manna, to note an excellent Prince, by Religion, by Justice, and Liberality, is his Subjects joy and maintenance: by his Rod, and Sceptre, he rewarding and honouring men of worth, and discountenancing Vice and Impiety; his Person and Authority is loved and revered. He was a great pretender to Justice, and would say, that Astroea, who had left the Earth, came from Heaven in his Reign.  
Amianus Lib 22. Cap. 10. relates that when he himself sat to hear and determine causes, he would unseasonably inquire of those, whose causes were depending before him, what God they worshipped, and what Religion they professed? yet no definitive Sentence was pronounced by him, but what was consonant to Justice. This was done by him, when he kept his Court, and lay in his Winter-quarters at Antioch, a City full of Christians, and therefore he deadly hated it. Notwithstanding all these flourishes; in the History is reported what Injustice he was guilty of: It will be evidently manifest that Justice did not guide him: the intent of him was evil. Generally he pronounced a just Sentence betwixt man and man in civil causes; but what disorders he permitted in his Court, are before recited; what injustice he exercised against Christians; how unjust and ungrateful he was to Constantius, endeavouring to divest him of his Empire, and Life, is declared. In his Misopogon, he takes notice of Constantius his former favour to him, and his succeeding enmity; and commends himself for giving an honour to his Manes; yet does not attempt the palliating his ungrateful Treason. The Antiochians truly accused him of the highest injustice: hence it was usually spoken amongst them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By those initial Letters they meant Constantius, and Christ, neither of which injured their City: which Letters are the Lemma subscribed to King Charles the Martyr's Picture, drawn before his incomparable Works. Julian replies, Constantius never injured the City, but by creating me Caesar: but that by the Divine Providence turned to the Honour of Christ, and the joy of the Antiochians. That Julian's Justice was not perfect, Marcel acquaints us; that he admitted persons to enjoy Freedoms, Offices, and Honour in Municipal Cities, whose Birth, and Quality made them uncapable of such privileges and dignities. The Donatists, who took on them the name of Christians; famed him for Justice: the Answer to them, take from the Pen of St. Austin, De Civ. Dei. Lib. 5. Cap. 20. Qui Constantino Christiano ipse Apostate Juliano, etc. That God, that gave the Empire to Constantine a Christian, gave it to Julian the Apostate, whose ardent desire of Command put upon him a fatal Imposture. Ep. 166. Ad Donatistas', Julianus desertor Christi, et inimicus, etc. Julian the desertor, and enemy of Christ, at your petitions presented by Rogatianus and Pontius, gave an indulgence to the destructive Faction of Donatus; but at that time, when he opened the Churches to Heretics, he opened the Temples to Devils; by this means he imagined the name of Christ must utterly be extirpated: he envying the Unity of that Church, from which he Apostatised, permitted Sacrilegious Divisions. This is the so famed Justice of Julian: from whence it is observable, that he gave not these Immintives to the Donatists, upon the account of Justice, but to destroy the Christian Religion. Note, an Universal toleration is a means to ruin the Gospel. Epist. 48. Ad Vincent. charges the Donatists with this absudity, that they could not call him just, whom they confessed to be an Idolater: to this may be joined, he was devoted to Divinations; his lucky Omens encouraged him to rebel against Constantius; and his unlucky Omens could not dissuade him from his ruin. The Philosophical reasons which Marcel gives for Divinatons, are not tolerable: who can vindicate Julian from this notorious Injustice, that to give, as he judged, a true prospect of future Contingences, he would cause the Bellies of Virgins to be ripped up, that he might inspect their Bowels, whilst they were miserably giving up their last Breath; He was indefatigably industrious: his Pen and Sword was always employed. As Julius Caesar would awake at Midnight to Study and Writ; so Julian, in the heat of the Persian War, Wrote his seven wicked, and Blasphemous Books against Christ: of which thus St. Jerom. Julian Augustus in his Parthian Expedition belched out Seven Books against Christ; according to the poetical Fable, he wounded himself with his own Sword. If I should attempt to answer him, I suppose you would forbid me, lest I should return his Blows with the Club of Hercules; (i. e.) with the Doctrines of Philosophers and Stoics. In the Battle he was apprehensive of the Power of our Nazarene, whom he usually called a Galilean: a Dart being struck into his Bowels, gave him the just reward of his Virulent Tongue. The Pagans vaunted, that he was adorned with all the Cardinal Virtues, as so many resplendent Jewels. We have proved him culpable of Injustice; that they were not in him true virtues, is evinced in the 6th Quaaere. The Lustre of all his natural or acquired endowments, were sullied and Eclipsed by Vainglory: the immoderate desire whereof, hurried him into those actions, that have rendered him odious, and his name detestable. 'Tis true, a Prince ought to prefer his Honour to his Life: to live, is common with us to Beasts: to live well, is peculiar to men: a Man's Life is not to be measured by his years, but actions; what a slave he was to vainglory, the Precedent discourse manifests. It was this which made him so great a Persecutor.  
Trajan the Emperor, as soon as ever he was Informed, that the Christians were not those persons they were Slandered to be, recalled his Edicts, and the Persecutions ceased: But Julian, knowing the Rites and Lives of Christians, yet continued the most enraged Persecutor of them. Certainly vain glory was the cause he believed, that Cornucopia, and all Felicity waited on him. He did not at all question, but he should return Triumphant from the Persian Wars: and since so many Emperors did use their utmost endeavours, and that for many years, to destroy Christianity, but all their attempts proved vain; he, if after the accomplishing the Persian Victories, he should triumph over the Holy Jesus, who was the Son of God, what Glory did not he promise himself then? certainly, he should be ranged amongst the Stars. In him concurred all those great excellencies, and vast Dominions which commended him to the World, and were never in any other. 'Tis a certain Argument, that the baffling of his Councils, Arms, and Artifices, and his Divine Death, was an undeniable testimony of the Veracity of the Holy Gospel.  

Qu. I.  
Whether did Constantius Politicly in Creating Julian, Caesar?  
1. HE had experience of his Brother Gallus' aspiring.  
2. By this means he did that action, whereby the division of the Empire was threatened: and division makes way for ruin. He was so near a Kinsman, that if he gained the Authority, and won the Soldiers hearts, he was in a fair way to make himself Emperor. The Barbarous Nations had passed the Rhine, and wasted Gaul. Constantius saw almost all the Provinces subject to the Roman Empire, destroyed by the inroads of the Barbarians. The Franks, Almains, and Saxons, had taken, and sacked Forty Cities seated upon the Rhine; and together with a great spoil, had carried the Citizens, and innumerable company of the Country People into Captivity. The Quades, and Sauromatoe made their incursions into Panonia, and upper Mysia. The Persians in the East began to be very troublesome. Constantius resolving in his mind what course to take, for he alone was not able to bear the weight of the Empire, and he durst not create a Caesar: In Man the desire of command, and dominion is boundless; he could not think of any that would be faithful to him, but suspected all. His Empress Vsebia, seeing him thus uncertain, addresses herself to Constantius, concerning Julian, in this manner; This young Man is of no great Parts, and hath devoted himself through his whole Life to Study, and Letters, and totally wants the experience of public affairs: the constituting of him Caesar, does more fit our concerns, than the Creating any other Person; for if he manageth the Government fortunately, the good success will be attributed to Augustus; if not, he will die, and then Constantius will have none left of his Family to be advanced to so great a Dignity. Zozymus gave this Character of Eusebia, That she was a Lady of Singular parts; that her Wisdom surpassed that of her Sex; that she had acquired the perfection of Learning. Constantius being jealous of Julian, he indeed gave him the name of Caesar, but invested Marcellus and Salustius with the Power: but afterwards, by the advice of the same Eusebia, he removes Salustius and Marcellus, and solely invests Caesar with the Dominion: here was Constantius' unpolitickness; he trusted him with Power; whom he had formerly disobliged. It's natural to Men to hate those who have injured them. Constantius in an eloquent Oration commends Julian to the Soldiers; they by Gestures and acclamations approving the election, Constantius invests Julian with his Grandfathers Purple: then Julian whispered to himself that Verse of Homer, which intimated, that he feared Death attended him; and his Dignities, and Royal Purple, would hasten his Destruction. Zozymus saith, Julian was thus advanced, not that Constantius had a Love to honour him, but a resolution to destroy him: but this is utterly false: it's an invidious calumny cast upon Constantius a Christian, by two inveterate Enemies of Christianity, Zozymus and Eunapius. Constantius designed to put Julian to Death, when he was a Child; and threatened him with Death at Vienna, for giving his Brother Gallus a Visit; and yet Constantius advances Julian, Caesar, to the highest Power and Dignity; contrary to that known axiom in true Policy; A reconciled enemy is never to be confided in. Julian could not forget the intentions of Constantius to kill him: from which he was once diverted by reason of his Minority, and afterwards by the powerful intercession of Eusebia the Empress. There is no more mischievous Policy in the World, than to engage Enemies, and neglect Friends. That Prince Reigns securely, and under him his Subjects flourish, who is both feared, and loved. He who sways the Sceptre, has usually many fawning Sycophants (alas for poor Seduced Princes!) whose pretended Service is only self-interest: who under show of Fidelity and true Allegiance, cunningly design their own advantage: but a prudent inspection will detect the fallacy of these Parasites; and wisdom will give him a true estimate of persons. There is no Prince without enemies, and of those amongst his own Subjects. Valour and Justice makes him feared: and liberality and bounty bind the hearts to him with an inviolable chain of affection. The late Germane Wars give a notorious example of the Treachery of a reconciled Enemy. Cardinal Richlieu (when Gustavus Adolphus descended into Germany to revive the ancient glory of the Goths, to perplex Ferdinand the Third) by a fine Policy insinuated so into the Council of Ferdinand, that the Emperor removed Wallestine from being the General, and invested Count Tilly with the Dignity: whose 12 years' Laurels withered at the battle of Leipsick, where the fortune of Gustavus put to flight 24000 Captains, every one of his Soldiers deserving that Honour, fight under the Command and Conduct of the most valiant Tilly; who after he had beaten General Horn, and was passing the river Leck, was set upon by part of Gustavus' Cavalry: considering the number on both sides, the fight was the most Bloody of any in Germany, where Tilly lost his Life, but not his Honour. In this declining estate of the Empire, a General was to be chosen: none by the Emperor's Council was thought fit to command the Army, but Wallestine; who remembering this removal from the General, seemingly denied that great employment, politicly covering his ambitious revenge. The Empire wanted an experienced Generalissimo, and none was so able to give a check to Gustavus as Wallestine, a Soldier politic and valiant, but as Capricious as any that ever was in the Head of an Army, after he had left the World. Know, Gustavus was not immortal: and he having given a check to the Swedish Victories, opened his tumour, and discovered his Latent revenge: for his crafty deal with the Emperor had procured an unlimited Commission at Aegyra in Bohemia, where he commanded his Soldiers to take an absolute Oath to himself, not mentioning the Emperor; and to confirm them in this design, he gave three months pay to the Army: but the Emperor prevented him by securing Prague. Duke Pernard durst not trust him. Gordon, Leasly, two Noble Scottish Gentlemen, and Butler, no less excellent an Irish Gentleman, inviting four of his Principal Officers to Supper, which were his greatest confidents, the entertainment ending with the life of the Guests, the gallant Butler runs up to Wallestine's Chamber, Kills the Guard, breaks open the Door, with astonishing Salutation, O Traitor to the Empire, and Emperor, art thou there! By this Surprise he makes him uncapable of Defence, unable to command his reason, and by his Partisan destroys him, and throwing his Body into the Yard of the the Court, reduced an Army of 40000 men to the obedience of the Empire. Marcellinus enviously charges Constantius with being a Coward, upon what reason I know not: 'Tis true, his Arms were not so successful against the Persians, as he desired. Augustus, called the Darling of Fortune, made the River Euphrates to be the utmost Eastern bound of the Roman Empire: but whether his fear, or envy, was the reason of that Determination, the politic Historian saith he could not give a good conjecture. Euphrates was a sufficient defence against the attempts of the Persians. The passing of that River was certainly fatal to any Prince, if his Enemy would decline a Battle: for he must fight with Hunger, and Sands. Julian found the sad experience of this. Alexander's matchless valour became victorious by the confidence of effeminate Darius. What could withstand the order and discipline of Tammerlin's numerous Army? How fatal the Turkish expeditions have been against Persia, the fate of the illustrious Bassa Ibrahim sufficiently evidences. It's impossible that Constantius should be justly accused of Cowardice, who was constantly Victorious over all the Barbarous Nations that invaded the Empire, destroyed all Rebels, continued a terror to the Persians, and always fought in the Head of his Army, and in all humane probability had destroyed Julian, if Death had not prevented him. It seems very strange, that Constantius did not sooner discover Julian's ambition: so true is that of St. Augustine, Lib. 5. Cap. 21. De civet. Dei. Qui Constantino Christiano ipso Juliano Apostatoe, etc. He who gave the Empire to Constantine a Christian, did likewise give it to Julian the Apostate, whose admirable parts his Sacrilegious ambition soiled and abused. Constantius sets spies upon Julian, narrowly to watch him, whether he wavered in his Religion: yet Constantius appointed Mardonius and Editius to teach him: and in his Journey to Ephesus he fell into the familiarity of Jamblicus and Proeretius at Athens; he was a great Admirer of Libanius, these instilled the principles of Idolatry into him. It seems very strange, that Constantius did not suspect him; for Constantius was wholly devoted to Christian Religion, and very watchful to preserve the Dignity of it Companions may discover the humour of a Person; those spies were certainly faithless: If Constantius had known, that he conversed with heathen Philosophers, and those that were known Magicians, certainly he would have suspected him as to his Religion. His own words, and the acclamations of the People manifested that his design was the Empire. When he came to Vienna, he received News, that the Barbarians had taken and sacked Colonia Agrippinoe (now Colen) a great and well fortified City, which made him break out into these expressions, I shall die invested with Honours, and encompassed with dangers; words that import the height of his Ambition: for what is great, that is not difficult? The people encouraged him in his journey by their acclamations. When he entered into Vienna, an Old Blind Woman, at the joyful noise of the People, enquired what great Person came into the City? it was returned, Julian Caesar, she replied, that It was he that should repair the Temples of the gods. I cannot but wonder that this passage should not be carried to the Ears of Constantius. Julian, when he was in his Asian journey, conversed the Heathen Magicians, and by them was instructed in the Heathen Rites, and in the mystery of Divination, to which he was extremely addicted. Eunapius saith of him, That before he was Caesar none knew what gods he Worshipped: he did secretly worship the Heathen gods, whilst he publicly professed Christianity. Hypocrisy is a Virtue becoming an ambitious person; and this he practised so perfectly, that he fully imposed upon Hilarius himself. Constantius adhered to the Arrians, and was an enemy of those who professed the one Substance, amongst which Hilarius was a great favorour of that Faith; him Constantius banished: in vindication of himself he writes, and presents an Apology to Constantius, in which he hath these words: Nec levem habeo querelae meae testem, Religiosum Coesarum tuum Julianum. I have no mean witness for the justness of my complaint, Religious Caesar, your Julian will sufficiently testify it. This Eulogium, that he was a Religious Caesar, could not drop from the Pen of Hilary, if he had not believed Julian a Christian, and a Catholic Christian. I have showed before, his dissimulation; he favoured Hilarius, restored the Bishops whom Constantius banished. He had Poison in his perfumed Gloves, as the Stellio has various and beautiful spots upon its back, which it changes, yet the venom which lies in the Belly continually remains. Thus Julian, tho' he altered his enchanting measures, yet his dire intention to extirpate Christianity continued. It seems no less strange to me, that Julian being Six years Caesar, Constantius did not plainly and timely detect the ambition of Julian, as he might easily have done. At some slight suspicion, he recalled Salustius, believing that the conduct, and the counsel of this great Commander was the cause of that great success which Caesar enjoyed in the managing of his Army: but after his departure, the Arms of Caesar was very successful. He sent Lupicinus, one of his Lieutenants in Britain, to repel the Picts and Scots, who drove them into their own Country. He built Ships, and brought Corn out of Britain into Gaul; and after Salustius his departure, the Saxons, of all the Barbarians, esteemed the most valiant, they were most expert in Military Discipline; they were very patiented in enduring the troubles and hardships of War: These invaded the Roman Empire, but he repressed them: they Fought in the Woods, where Caesar was always Victorious by the means of one Carietto a Son of the Barbarous King taken Prisoner. The Barbarians being thus broken, they sued for peace, which Caesar granted them, but upon condition, that they should deliver up all their Captives, which they promised, but delivered not up all, but retained several, whom in former years they had carried Prisoners out of Gaul: to detect this fraud, Julian useth this fine Policy: those that by Flight escaped, he commands out of their Cities and Villages to come to him, and these by nearness of Kin, or by vicinity of cohabitation, or friendship, or by some other cause, acquainted him with the Name of each that remained Prisoner; these his Secretaries writ down, which being done, he carries his Army beyond the Rhine, and commands the Barbarians to appear before him, ascends his Tribunal, his Notaries being at his Back, he demands the Captives; they say, that they had returned all: he discovered the Cheat, by acquainting them with the very names of the Persons that remained Prisoners amongst them: the Babarians supposing the gods had discovered this secret to Julian, confessed, promised, and performed the restoring every Captive that was alive. Julian required pledges, viz. The Son of their King, and of the Primest of their Nobility: The King fell down before Julian, miserably crying out, that he had no Son, for he was slain. Julian pities the King, shows him his Son, whom he had treated like a Prince: and having taken him, and the Sons of the Nobility for Pledges, he granted them a Peace, upon condition, that they should never any more molest the Roman Empire. The Fame of Julian's Victories flying throughout the Empire, the suspicion was greater in the Breast of Constantius, who sends for two Wings of Julian's best Soldiers: these march to Constantius. Afterwards he sends for four more of the best and choicest of the Army. Constantius should either have effectually suppressed Julian, or else not so plainly manifested his Jealousy and intentions: but this was done by the Wisdom of God, to permit so great an enemy of the Christian Faith, and the person of the Lord Jesus (Christians he derided, calling them the Worshippers of the Man of Palestine; whom they esteemed a God, and the Son of God) to be invested with the Empire, that the Lord Jesus might openly Triumph over the most Fierce, Politic, Powerful and Implacable Enemy to his Name, Worship and Servants.   

Quest. II.  
Whether there were any thing Divine in the Death of Julian?  
TO inquire, whether in the death of Julian there was something supernatural, is not an unbecoming design. 'Tis Superstition to attribute every thing, which appears extraordinary, to a Preternatural Cause: Yet to assign all things to the usual course of Nature; to neglect and deny the Hand of God, when it is signally manifest, is Impiety and Irreligion. Mortals are apt to be hurried with prejudice, biased with passion and private interest; to render their Enemies more odious, willingly attribute their Calamities to the revenging Hand of God. To avoid these extremes; and to clear the conceptions of things from Passions, becomes a Christian. I hope my proceed shall vindicate my Pen from such imputations. I will therefore give a just account, what the Heathens themselves did think of Julian's fatal blow. Julian himself, in his Sacrifices, had many unlucky Omens, which forced him to complain, that the Gods had forsaken him. The threatening Appearances are recited in his Life: The Night before he received his mortal Wound, whilst he was offering his Depulsatory Sacrifices to the gods, he was so terrified by the Sight of a Meteor resembling a bright Star, that, at the first sight thereof, an universal trembling seized on him, fear disturbed his Judgement; he imagined it to be Mars; he consulted his Tuscan Soothsayers, who shown him out of Tarquin's Book, this Aphorism, That if such a fiery Light was seen in the Sky, no Battle ought to be fought, nor any great matter attempted. He, who to a fond superstition was addicted to Divination, and adored Augurs (such sort of  swarmed in his Court and Camp) yet contrary to his menacing Omens, and the advice of his Diviners, he was hurried, by the Providence of God, into his ruin, which was a certain argument of his own innate Valour, and of the Wrath of Heaven. Ammianus Marcel His great admirer, doth aver, that from whence that fatal Javelin was thrown, God himself knew. Socrates relates, that Calistus, one of his Guard, who wrote Julian's Life in Heroic Verse, and gave a description of that Persian War, affirms; he died, being fatally Struck by some Doemon. That he was not wounded by any of his enemies, there is this full evidence: The news of his fall being brought to the King of Persia, a Proclamation was made through his Army, That if any of his Soldiers wounded the Emperor, he should be honourably rewarded: but none arrogated to himself that Fact, upon which in the next days Fight, the Persians upbraided the Romans with the perfidious Treason of killing their Emperor: but Marcellinus positively saith, that Javelin could not come from the Hand of a Roman: and Julian himself, after he was brought into his Tent, in his last Speech to the Philosophers, and great Commanders, blessed the gods, that he died not by Treason, nor the hand of a Traitor. Some good Authors aver, that after he received that mortal blow, he threw his Blood into the Air, and in a rage cried out, Thou hast overcome, O Galilean; O Galilean, thou hast overcome! When his Soldiers found him wounded, they were Struck with horror, and heard him curse the gods; he cursed the Sun for aiding the Persians, and not himself; he complained, that Warlick Mars had denied him assistance; that Apollo had been false in his promises; that thundering Jove did not prevent his fatal Wound, by casting a Bolt upon him that threw the Dart; that instead of Cornucopia, and his other Tutelar and happy gods, Paleness, Famine and Death, those unlucky Deities, were his Tormenting attendants. St. Jer. upon Hab. 3. 15. God divides the heads of Princes; thus comments, We may apply these words to those Kings, Emperors and Generals, who shedding the Blood of Christians, have afterwards felt the Revenging Hand of God. This we have seen formerly verified in Dioclesian, Maximinian, and now lately in Julian. When I was a Child, and instructed in Grammar Rules and Exercises, every City was filled with the Blood of impious Victims; unexpectedly news was brought of julian's Death, upon which, I heard a Heathen thus descant, How comes it to pass, that the Christians say their God is patiented, and long-Suffering, when no anger is more sudden and present than this? For he would not defer his Indignation and Fury, no not for a little space. If we add the Testimony of Christians, all unanimously attribute his death to the avenging Hand of God. Holy men, enlightened by the Divine Spirit, foretold it.  
Athanasius, comforting the Christians who were ready to sink under the weight of Julian's Persecutions, assures them, that the Cloud would suddenly be dissolved, meaning, that Julian's death was approaching. The like was that of a Holy man, who being scoffingly asked, How was the Carpenter's Son employed? returned, He is preparing a Coffin for Julian. These Prophecies were confirmed by his death, which shortly fell out. The notice of his death by Revelations and Visions that God made to Holy men, are a Singular Testimony of the Truth of this. Lozo, Lib. 6. Cap. 2. When one was hastening to go to Julian, who was then in Persia, having seated himself in the highway, by reason there were no conveniency in Houses, he retired into a Church, where he slept; and in his sleep he saw many of the Apostles and Prophets gathered together, who greatly complained of those injuries and indignities which Julian did to the Church: they entered into a consult, and after a long deliberation, whilst they were in suspense, two of them risen up and bid the rest be of good Courage, for they would go and put a period to Julian's Empire. The person having received this Vision, neglected his journey, expecting the end of the Vision; and sleeping the next night in the same Church, he saw the same company, and two persons, as stepping out of the way, and coming to them, told them that Julian was slain. He adds immediately another Vision made to Didymus a person in Holy-Orders, and very much addicted to Christian Philosophy, who was mightily affected with those impieties which Julian perpetrated to the ruin of Christian Religion; and that the Emperor should be so seduced, he betakes himself to Fasting and Prayer: the following night, as he sat on his Throne, being in an ecstasy, he saw, as it were, white Horses running in the Air, and heard the Rider's saying, Tell Didymus that this very hour Julian is slain, and let him signify this to Athanasius. Theodoret gives this account of one Julian, of the same name with the Apostate, he was a person that lived an ascetic Life, and when he was Twenty days journey from his Cell to the Army, he had this Vision, Whilst he was praying to God, who is the great giver of aid, presently his tears were stayed, he ceased to weep, and became of a cheerful Countenance, the joy of his Soul appearing in his looks: His Confident asked him the reason of that Change; he returned, The wild Boar of the Forest, the great enemy of the Vineyard of the Lord, was dead: on whom God had inflicted a most just punishmen, that he could no longer continue any designs against the Church of God: which caused the whole fraternity to throw themselves into an expressive joy. Afterwards they were certified, that the same day and hour, when this most divine and aged person acquainted them with the death of him who was the plague of Christians, he was removed into another World. If any one Scruple these Narratives, I must return, These Historians are not fabulous; and that though miracles and visions are not so frequent as they were in Apostolical times, yet they never ceased in the Church of God. Chrysostom is alleged as a person who affirmed that miracles were ceased in his time: yet I must aver, that those authorities of his, mean only the unfrequency of them, or else he forgets and contradicts himself: in several Sermons he confirms believers by them. I will assert, that the consequence of his death gives an evident Testimony, that it proceeded from the Hand of God. He was indubitably, a Prince of great Wit and undertaking. God is the Author of Wisdom; no Prince more abused his natural prudence than he, by burning his Ships. His great intentions were to destroy Christianity, yet he would not elect any of his great Commanders, who were Heathens, to succeed him in the Empire: He closed his last speech to his Commanders with these words, I wish there may be found a good Ruler after me. He was so confident of the humour of his Army, that he having so modelled it, did not at least suspect that it would declare a Christian Emperor. The Army proffered the Purple to Salustius the Praefect. On a sudden (a long time was not admitted for deliberation) Jovianus was chosen Emperor. Before the death of Julian; the State of Christians seemed as most desperate. Sweetly Nazianzen thus, Our (meaning Christians) Weapons, our Walls, our Strength, was only trust and hope in God: when we were left destitute, and deprived of all humane aid, who remained to receive our Prayers, and defend us from injury, but God alone? O incredible Narratives of the Timerity of Julian! whose hopes caused him to entertain such bloody designs; he vowed us a Sacrifice to Devils: us the Inheritance of the Lord, an holy Nation, a Royal Priesthood, to be the satisfier of his Hopes, and the Crown of his Persian War. Afterwards he acquaints us what Christians did, whilst God was deferring his anger and just revenge: Sometimes we sent up our Prayers to Heaven, we made our humble complaints to our bountiful and dear Father; sometimes we were expostulating with him, as persons in great anguish of mind: Oh God why hast thou cast us off for ever? why doth thine anger smoke against the Sheep of thy Pasture? But upon the Death of this Apostate, our mournful notes were turned into Triumphant Songs. Bell is fallen: Dagon is broken: Sharon is a Wilderness: Lebanus is hewn down. In the same invective, at the news of Julian's death, take the Christians joy; in which the abuses that Pagans cast upon them, and the Rites of Christians are seen. These are the Lamentations of us Galileans, of us abject and scorned persons; of us who adore Christ, of us whom the Heathens say, are the Disciples of illitarate Fishermen; of us who converse and sing with Old Women, and trifle with them our Nocturnal station, and vainly put away our Night Sleep: yet notwithstanding all the jeers you cast upon us, we conquer and subdue you. Where are your Councillors, your Sacrifices, and sacred Mysteries? Where are those Victims which are privately and publicly offered? Where is that Art of Divination, by inspecting the Bowels of Animals? Where is the Vanity of their Predictions? Where are, the Conjuring Omens given by Devils, who have actually entered the Breasts of Men? Where is famous Babylon, so much commended by great Pens? Where are the Persians and Medes▪ who were Captivated? Where are those gods who Commanded and were Subdued? who fought and defended, yet were conquered? What are become of those Oracles, and those threatening Predictions against Christians? Where is that Slaughter designed against them? (the day on which it was to be executed, and the names of those who were designed to be murdered, were recorded) they are all become vain, the Ostentations of the wicked are become like a Dream, which soon passes, and vanisheth away. The Church being reduced into straits, the Heathens insulted over it: on a sudden; the God of the Christians, the Lord of Hosts; did with his great and long Sword punish the Leviathan, that piercing Serpent, even Leviathan, that crooked Serpent. Certainly this was the mighty Act of God, that at his death an Army (though Paganish) should declare a Christian to be Emperor: one, who, under Julian, refused to Sacrifice; yet for his Valour and Military Conduct, Julian Judged necessary to keep in his Persian Expedition, who refused the Purple, until the Army professed themselves Christians; telling them, it was not fit that a Christian Emperor should Command a Pagan Army: but they gave a loud acclamation, crying, they were Christians; then he accepted, and proclaimed his usual Apothegme, Vita Christus est.   

Qu. III.  
Whether there be true Miracles, or not?  
THe Opinion, that denies Miracles, too much prevails. By a Miracle, I understand that thing which is extraordinarily produced by a divine Power, it not being in the Sphere of Nature to be the cause of it. That has the nature of a Miracle, which is produced by a divine Power. Angels and Men have been the Instruments of working Miracles; but the principal cause was God. Hobbs seems to assert Miracles, but so as he does other Truths, Ficte & Fucate; for his opinion of Fatal necessity is inconsistent with that of Miracles; withal he making the Magistrate to be the sole Judge of Miracles, takes away all Miracles: for to aver, that a Miracle is not to be accounted a Miracle, except it have the suffrage of a supreme power, is to aver, there are no miracles: therefore Sp. says perspicuously, There are no miracles; for thus he pronounceth, nothing can be effected above the power of Nature, otherwise the course of nature would be destroyed, for all things are carried on by a fatal necessity: If any thing therefore as a Miracle, should happen, the World would be everted. To which, I reply, that the course of this World is not managed by a fatal Necessity: for the conception of a Fatal necessity is contradictory to the notion of an Eternal Deity: and there can be no conception of Omnipotence, and Infinite Power, but in a Being that is void of all imperfections, and includes in himself all Excellencies and Perfections. Liberty of Will, is without doubt one of the perfections of rational beings: If Almighty God could have made the World otherwise than it is, or men more perfect than they are, than there is no fatal Necessity; but God acted Arbitrarily according to the good Pleasure of his own Will: if not, than he was not Omnipotent, nor Omniscient: he neither knows how, nor could produce a thing better than it is: and that Being cannot properly be called Omnipotent, or Omniscient, whose power and knowledge are limited. From the Divine Attributes therefore is evinced the possibility of Miracles: and the real existence of them is proved by matter of Fact▪ The Nation of the Israelites being brought out of Egypt by the Power of God, had Manna miraculously reigned upon them, which sufficed for the maintenance of 3000 men every day; and if the measure appointed by the Divine Wisdom was not observed by any person, who upon an apprehension of a want on the Sabbath-day collected a double quantity on the day preceding, the Manna by its stinking would prove hurtful to the takers of it. If such a thing was done, how could it be but miraculously? that it was done, so many Thousand people could not but be sufficient Testimonies of it. And it could not be imagined that for so many years, so many Thousand persons should be deceived. Our Lord and Saviour risen from the Grave, upon the Testimony of which Miracle our glorious Religion does consist: and his rising from the dead by his own Power, is a most invincible Testimony of the Truth of his Doctrine. His Apostles every where went abroad to Preach Salvation, only to be obtained by Faith in the Lord; and if they were assured of his Resurrection, they had sufficient encouragement: for what could be greater? they were to pass through the World, to Preach Religion contrary to the common humours of Mankind: And how could they expect a success of their endeavours, but by the assurance of him that risen from the dead, that he would constantly assist them? They were spectators of his ascension into Heaven, when he promised them his assistance, and nothing could resist him, who in the sight of Apostles was carried up into Heaven, acquainting of them, that all Power was given to him both in Heaven and in Earth: being thus encouraged, they went Preaching throughout the World, with that success, that within Forty years, some in most places of the world entertained those Mysteries, and that Doctrine which brings Salvation. What could induce the Apostles to undertake this employment? were they invited by Honours? No, they were judged the offscouring of the World. Did Riches? they were Poor, or reduced to Poverty. Did Pleasures? they exposed themselves to all dangers, suffered various torments, and at last generally underwent those cruelties which crowned them with a glorious Martyrdom. These things being done, and suffered by them, for what end, but the expectation of a future happiness? And what could make them believe that; but the Resurrection of Christ from the Dead? which tho' he foretold his Disciples, yet when he was apprehended, they all forsook him, one of whom denied him, and was made by a pitiful Maid so timorous and sneaking, as to abjure him: But afterwards he, and the rest, being eye-witnesses of his Resurrection, were so confident and magnanimous, that they all freely exposed themselves to the greatest dangers, torments, and death itself, in the defence and propagating that great Truth. If Christ be risen again, there is a Miracle: That he did Rise again, no greater testimony can be given for the proof of any other thing than for this. Had they any Learning to persuade the World? In what Academy were they brought up? They Preached the Gospel to every Nation: How came they to know the Language of every Nation? What Master taught them these various Languages? That they did know them, is evident by the success their Preaching had in the World. This is another evidence of Christ's Resurrection; for they were not only eye-witnesses of it, but received the signal benefit thereby. Those Balls of fire, and that Earthquake, which frustrated Julian's attempts to rebuild the Temple of Jerusalem, certainly were miraculous. If the Narrative be true, certainly the Divine Power was exerted; and that it was true, the unanimous consent of Historians, not only Christians but Pagans, will persuade us: And that Julian commanded the Temple to be rebuilt, is evident by his own Epistles now extant. That the Jews would embrace this occasion, is not to be questioned: that Julian had opportunity to accomplish his design, is not to be doubted: that he could not complete his intentions, is, without scruple, solely to be attributed to the miraculous Power of God. Machiavelli himself (no great friend to Religion) observes, and acknowledges, that before the destruction of any great Empire, or Nation, there are various Prodigies and Omens: but to what cause to assign them, he knows not. Julian himself, and those Philosophers which he admired, and which flourished in his time (which either professed Platonism; or rather a mixture of Plato's and Aristotle's Philosophy: such were Porphyry, Jamblicus, Aedesius, Maximus, etc.) acknowledged Miracles and Prophecies. Julian was very much addicted to Divination, insomuch that when he was dead, there was found in one of his Temples a Virgin hanged up, and her Belly ripped open, that by the inspection of her Bowels, he might discover future Contingencies. Eunapius relates some prodigious Actions performed by Philosophers and Philosophical Magicians, which concludes, that there are false Miracles; that there are invisible Spirits, Being's intermediate between God and Man, is undoubtedly true: But how they act, or what power they exert, is not certain to Mortals. That they are superior to the capacities of men, is certain; but what additional power God confers upon all Spirits, either by themselves, or by their Instruments, we are not certain: Yet that actions are done through the Almighty Power of God, by the Ministry of good Angels and Men, superior to those of evil Angels and Men, is unquestionable: And that those Actions could not be performed, except those good Angels and Men had been acted by a power infinitely above their own capacities, is equally true. That there has been false Miracles, or pretences, is granted: If no disguise, no real person; if no lie, no truth; if no hypocrisy, no sincerity. The very pretence to Miracle, argues, that the whole World agreed in acknowledging that there were true Miracles. The sum of this discourse is included in these Two particulars: 1. Whether there is a Wise and Infinite God, which created the World? The denial of which puts a Period to this Discourse. That this World was form by a fortuitous concourse of Atoms, is so ridiculous a conceit, so fantastic a Delirium, that no person of any Brains can admit. The World being created in time, attests the liberty of the Divine Will, and the verity of Miracles. 'Tis impossible to conceive that the World was eternal, for it is succesive, and Eternity cannot be thought to have a prius & posterius: for mutation cannot agree with the action of a Deity: Every thing that is mutable, is imperfect: Motus est ab immobili motore. The change is in the object, not agent: The first cause must be libra, & immutabilis: These Miracles cannot avert the course of Nature, but manifest the Power and Liberty of God: as unusual methods in an Army do not alter the Discipline, but manifest the Policy and Power of the General.   

Qu. IU.  
If Christianity be so excellent in itself, how comes it to pass, that virtuous Heathens should so direfully persecute the Professors of it?  
IT may possibly be queried, If Christianity hath a real excellency in it▪ What should be the reason, that such virtuous Princes as Trajan, Severus, and some others, extremely detested it? that Nero, Domitian, and Commodus, who were Beasts, or Devils in the shape of Men, should hate it, is no wonder, but that such a person as Trajan was a deadly hater of Christians, and he had gained so great an esteem for his virtues, that in the acclamations of the People to the Emperors, these words were used, Sis Augusto Felicior Trajano melior: by which they signified, No Prosperity could be superior to that of Augustus, no goodness to that of Trajan: Therefore it must needs be judged, that Christians were esteemed rather Monsters than Men. Suetonius calls Christians, a sort of men of a new and mischievous Superstition. Tacitus saith, that Christians, for their impiety, were hated by the People. This does not derogate from, but advance the Glory of Christianity. For,  
1. The Christians were deadly haters of Idolatry, and deriders of those gods, whom the Heathens adored: It cannot therefore be wondered at, that those persons, who conceived a real and true divinity of their gods, should with the greatest fury persecute those that deride them, and esteem them impious and Atheistical. Princes do most hate these two Crimes, Treason and Sacrilege; this is the greatest, next to which is Loesa Majestas. On this account those Oracles of the Law, such were Ulpian, etc. were vehement persecutors of Christians.  
2. In the first Ages of the Church, many Heathens looked upon the Christians as Jews, and by the name of Jews Christians were signified. The Imperial Edicts, which were made to expel the Jews, comprised the Christians; for the first Christians were Jews. Christians came from Judea, and many of the Jews were really Christians: both Jews and Christians were deadly haters of Idolatry, which made them hated by the Heathens, who did not at first make the just distinction between Christians and Jews, as aught to have been made. Dio therefore relating of Flavius Clemens, and Flavia Domatilla his Wife, assigns the cause of their death; they were, saith he, condemned to die for Atheism for turning Jews, but these were really Christians converted by St. Peter, and St. Paul, and died in the defence of the Faith of the Lord Jesus, which Faith causing as equal an hatred of the Pagan Idolatry, as the Jewish Religion did, this Pagan Historian accuses them of Atheism and Judaisme. The hatred against Christians must be the greater, by reason they were thought Christian Jews. The generality of the Jews was cursed of God, because they believed not on the Lord of Glory, whom they crucified, and hated. They were Seditious, and tumultuous, and their wicked Rebellion against the Roman Empire, and those most dreadful acts perpetrated amongst themselves during the Siege at Jerusalem, rendered them odious to the Empire, and to mankind.  
3. This deadly hatred being conceived against the Christians, it cannot be thought, but that all imaginable Arts, and all false rumours were presently contrived, and entertained against them by prejudiced persons. A Fame flew abroad, that in the private meetings of Christians, all lascivious wickedness, and clancular impurities were committed; and that in their assemblies they did eat young Children. Innocency can hardly be cleared before those Judges who are prepossessed.  
4. And there were some pretended Christians that were the scandal of the Cross of Christ, that though they carried the Name of Christians, were really Antichristians, which were guilty of most dreadful impurity, and horrid Villainies. This seemingly gave an occasion for Heathens to persist in their ill opinions of Christians: and what wickedness was acted by some pretenders, was attributed to the whole Body of Christians. All these, in truth, did advance Christianity, and make it more admirable in the esteem of Wise and Sober persons; for if the Opinion of the Heathen Deities was the cause of the Persecutions of Christians, than the dispute is truly this, Whether the impure Pagan gods were rather to be worshipped, than the true and only God, the God and Father of our Lord Jesus Christ? In which it may easily be determined, That those impure persons, who pretended themselves Christians, and by that pretence gave a scandal to a most glorious Religion, when they were Challenged for their Faith, denied it, according to the most virtuous principles of Mr. Hobs. An Action of the Body, contrary to Conscience, being internal, is justifiable.  
5. How is it possible with any reason to condemn Christianity? Look upon the Laws of the Lord Jesus, can there be any more reasonable, or pious? If several persons of that persuasion have different lives, that cannot prejudice the truth, and excellency of Religion. Let God be true, and all Men Liars. That Multitudes of Christians lived according to the Laws of their Lord, Trajan gives an evident Testimony; for he would frequently pronounce, that none suffered so much for their God, as Christians did. And Plinius Secundus his Proconsul in Asia (astonished at the multitude of Christians, who voluntarily died in the Profession of their Religion) writes to Trajan, and acquaints him, That the genuine Christians would for no Torments deny Christ; that he could not find them guilty of any Crime; that they met before day, and in their Conventions bound themselves in an Oath, not to commit any evil Act, such as Theft, Murder, Adultery, etc. which advances Christianity. He commands them to abstain from all private Meetings, and by the Law of the Twelve Tables, all such Conventions were prohibited. No wonder then, that Trajan was severe against the Christians, for he was extremely superstitious, and vehemently addicted to Idolatry, and withal vicious; for although he was in outward appearance just; and certainly Valiant, and endued with many excellent virtues, yet these he sullied by his enmity to Christianity; the Principal virtue of man being Religion. Of his intemperance, and Sodomy, Dio accuses him. Julian himself in his Satirical reflections upon the Roman Emperors, When Trajan was admitted into Heaven, Silenus whispers Jupiter in the ear, that he ought to take great care of Ganymedes. Pliny's rescript to Trajan so influenced him, that he commanded no search to be made for Christians; but if any Christians were brought before him, they should be punished: Upon which Tertullian hath this excellent remark: He commands the Christians not to be searched for, because he knew them innocent; and yet he commands them to be punished, as though they were nocent: at the same time, when he pretends Mercy, he exercises Cruelty: when he is extremely severe, he puts on the Vizor of Clemency. In the last year of his Empire (as Dioclesian after him) he (finding by experience, that Christianity could not be eradicated by persecutions) issued a Command to his Proconsul's and Prefects, to put a period to them. To the Honour of Christianity, it may well be considered, that the Swords of Persecutors were drawn against Christians; there were vast divisions amongst themselves, and the Schools of the Philosophers were open against them. Constantine the first Christian Emperor had his Line ended in Julian the Apostate. The Posterity of Holy David continued to the Messiah, of him Christ must come according to the Flesh: But to manifest to the World, that the Glory of Christianity depended not upon Empires, or a Secular Sword, the Posterity of the great Constantine did not long continue.  
Christians were likewise rendered odious by insinuations; that they were Enemies to the Empire. To make them detestable, the people were persuaded, that they were Atheists, Rebels, and most wicked persons; and therefore, if the Roman Empire was disturbed by the Arms of Barbarians, wasted by Plagues, or that Fires laid Cities in Ashes; if a Famine was caused by Drought, or Inundation, then, Christiani ad Leones, their Impieties were the cause of all the Evils that befell the Roman Empire.  
These were grand mistakes; they were men of the most holy Lives, most abstemious, and greatest contemners of the World.  
Tertullian, in his incomparable Apology, Cap. 1. speaking of Christians, Their Kindred, their Mansions, their Expectations, their Esteem, their Dignity were only in Heaven. One thing, with a briskness, he requests, That through the ignorance of its cause it may not be contemned, whilst persons are ignorant of it; and so truly asserts, That the first cause of the hatred conceived against the Christian Name, was their not knowing the Faith and Manners of Christians, which is made perspicuous by the effect the Apologies made for Christians had upon some Emperors, who raised a Persecution against them. Adrian the Emperor moved a severe Persecution. Severianus Granianus, Proconsul of Asia, Writes to Adrianus an Epistle in the behalf of the Christians, and acquaints him, That its most unjust, that upon the clamour of the multitude, the Blood of the most innocent persons in the World should be shed. Adrian, at the Reading of which, writes an Epistle to Minutius Fundanus, whom he substitutes in the Room of Severianus Granianus, Commanding that no Christian should be punished, except he was a Criminal; and that if any did accuse a Christian of any crime, if he could not prove it, he should suffer that same punishment he designed to have inflicted upon Christians. When Adrian was at Athens, to behold the sacred Elusinian Rites, than Quadratus Bishop thereof, and Aristides a Christian Philosopher, did write Apologies for the Christians, and presented the Emperor with them. Aristides upon the same Subject pronounces an Oration before him, which assuaged Adrian's anger conceived against the Christians; They were so far from attempting any thing upon the Empire, that in their holy Conventions they prayed for the long Life of their Emperors, for the Peace of the Commonwealth, that the Empire may flourish by a wise and faithful Senate, valiant and victorious Armies. Tho' many of the Emperors were traitorously slain, yet no Christians died their Swords in Imperial Blood: Tho' many Rebellions, yet no Christians ever engaged in any. Hence Tertullian, ad Scapulum, Cap. 2. Circa majestatem imperatoris infamamur, nunquam Albiniani, nec Nigriani, vel Cassiani inveniri potuissent Christiani; A Christian is enemy of no person, much less of the Emperor, knowing him, to be constituted by Almighty God.  
We give that Worship and Honour to the Emperor, as far as 'tis lawful for us; and expedient; for he is a Man inferior to God, and whatsoever honour he hath, he hath it from God, unto whom he is only inferior. Domitian moved the second Persecution, of which, out of Egesippus Eusebius thus, Being under the same fears of Christ, as Herod was, persecuted the Family of David: There were remaining of that Line, which were the Grandchilds of Judas, near Kinsmen, according to the Flesh, of our Lord and Saviour; These, one Jovianus brought before Domitian, who asked them whether they were allied to David? they confessed. Then he enquired of them what Estate they had and of what Calling? They answered, by calling they were Husbandmen; and their Estate was not in Money, but in their Farms. He then demanded of them who Christ was, of what nature was his Kingdom, and in what part of the World, and at what time it should be erected? To which they replied, that the Kingdom of Christ was not Terrestrial or Mundane, but Heavenly and Angelical, the visible appearance of which will be at the end of the World, when the Lord with great Glory and Majesty shall descend from Heaven, and shall pass a sentence upon both the quick and the dead, and reward every Man according to his works: upon which he dismissed them as contemptible persons, and stayed the Persecutions. Tertullian saith the same. Eusebius relates that Domitian quenched the Fire of those Persecutions. Lib. 2. Cap. 2.  
No finer way to render Christian Religion odious to Princes, than to prove, that the Professors of it were Rebels to their Princes: Let the Principles of Christian Riligion be considered, and the Practices of the Primitive Christians, and the contrary will manifestly appear. Thus, 'tis fully cleared, that no just reason can possibly be given, to vindicate the Emperors that persecuted the Christians. The Courtiers of Darius, King of Persia, being emulous of that honour which Daniel received from their Master; Two things, to take away his Life, they proposed; the one was the affairs of the Crown: they endeavoured to charge him with Treason, but no error, nor fault was found in him. The same is verified of the Christians in the Primitive times. Then they said, We shall find no fault in him, but concerning the Law of his God, Dan. 6. 4, 5. He that was faithful to his King, was so likewise to his God: for which slighting the Decree of Praying to his God, he was thrown into the Lion's Den, but miraculously preserved; which occasioned Darius, to decree, that Honour and Fear should be given to the God of Daniel. Then Christians could not be justly charged with Rebellion; they were reproved for Sacrilege and Atheism (1.) for Worshipping God: in the performance of which they continuing, were exposed to Lions, and all manner of calamities; but Religion was maintained, and flourished; and the great Constantine put a period to those Persecutions, and commanded the God and Father of the Lord Jesus Christ to be worshipped and adored.  

Reflections upon a Pamphlet; entitled, some Seasonable Remarks on the Fall of the Emperor Julian.  
THere is a late Author; who has put out a Pamphlet, styled, Some seasonable Remarks upon the deplorable Fall of the Emperor Julian. In which he chargeth Christian Religion itself, the best of the Christian Emperors, and peculiarly the chiefest of the Christian Clergy, as the Causes of it.  
To give a full return to this Question, How comes it to pass, that Virtuous Heathens persecute Christians? 'Tis necessary, that Christianity, and the Christian Clergy be vindicated from those aspersions cast upon both by this Author. If what he says be true, Julian's dreadful Persecution might receive some tolerable excuse.  
1. We will examine the calumnies cast upon the Christian Emperors.  
2. The Slanders with which he reproaches the Christian Clergy. And,  
3. The Abuses which he puts upon Religion itself.  
1. Pag. 2. To relinquish a Religion of so much genuine piety, and simple innocence as ours is, for the fond superstitions of Heathens and gross Idolaters, would be not only unaccountable, but above measure stupendious; Did we not find the lamentable causes in the debauched Christianity of those times: I mean, the times of the two Emperors, Constantine and Constantius.  
I will acknowledge, that there was a defection in the Lives of many Christians; that Constantius fell into Arrianism, is very much to be deplored: of his Persecutions he repent before he died. He was so far from being debauched, that he was one of the most temperate men in the world; and so far from being an hypocrite, that tho' he can't be commended for being an Arrian, and promoting that Haeresy, yet he is mightily to be commended for his hatred of Idolatry, and his zeal in promoting Christianity. In that bloody Battle in which he fought with Magnensius at Mursum, he threw out of his Army all Soldiers that would not be Baptised, to show, that his Victory should depend only upon Christ his Saviour. As for Constantine, he was the Pattern of all virtues: to say, They (meaning Christians) having got ambitious and dissolute Princes of their Party; 'tis a most notorious and false calumny, and not becoming the Pen of any that would be esteemed a Gentleman. Constantine was a Prince of as great accomplishments as ever swayed the Roman Sceptre. 'Tis acknowledged, that Julian doth traduce this great Constantine. Which of the Emperors did he spare? Which of them in the person of Silenus does he not abuse? He drolls upon every one but himself. In the Lives of the Coesars, he feigns that Alexander went to Hercules; and that Constantine, being unlike to all the gods, should fly into the Arms of the Goddess of Pleasure. This is a severe reflection; he lessens the Victories of Constantine, tho' his plea for himself was just, his Martial Valour and Conducts confirms it. 'Tis true, he took not the Actions of false and impure gods to be his Pattern; but the Copy, by which that great Prince drew his Life, was the Life and Precepts of the Holy Jesus, the God blessed for evermore: No wonder he could not associate himself with those gods, whose Temples he demolished, and Worship he abhorred. That Julian should accuse him of Voluptuousness, 'tis strange: From his Cradle he was a Soldier: His invincible Courage, and Military Conduct was a certain Argument that he was not Voluptuous. Let Julian endeavour to cloud his fame, yet it may easily be demonstrated, that his Victories challenged as many Triumphant Arches, as ever Alexander and Caesar could demand. For many incomparable Virtues, peculiarly for that Holy Religion he professed, he was superior to any preceding Emperor. Why does this Author style these two Emperors Ambitious? What, Did they aspire to their own Purples? Constantine coming to his Father Constantius Clorus before he died, was declared by him Caesar: and upon his Death received the acclamations of the Army. By his just and victorious Arms, having subdued Two Tyrants, the God of Heaven gave him the Eagles and the entire Command of the Roman Empire. Where was Constantius' Ambition? His Father left him the Empire of the East; and by a lawful succession, upon the death of his Brothers, became Head of the whole Empire. Was Julian free from Ambition? Constantius created him Caesar, and he contrary to his Loyalty; Faith and Gratitude, usurped the Imperial Dignity. Certainly he was one of the most ambitious and vainglorious men in the World: After he had made sport with all the preceding Emperors; he concludes that drolling Tract with this encomium of himself, Mercury directing himself to me, thus saith, I have made thee to acknowledge Apollo thy Father, whose commands obey: make him, whilst alive, thy secure refuge; and when 'tis requisite that thou departest out of this Life, depart with a good hope under the propitious conduct of that god. How this was verified, the death of Julian doth declare.  
The then Clergy he dreadfully loads with unjust imputations of Ambition, Hypocrisy and Sedition. 1. Ambition.  
Pag. 14. This discerning Prince soon saw their design was to erect in all parts of the Empire their own Mosaic or Ecclesiastic Polity, by themselves metamorphosed from a Democracy into an absolute Tyranny; they having advanced so far already, as to procure of Constantine the sole Jurisdiction over Christians, and leave to assemble themselves at Nice, to divide the Roman Provinces amongst themselves, and make a new Body of Laws, called Ecclesiastical-Canons, to the utter abolishing of the Roman Laws and Government, and the great oppression of those Gentiles, whom God had not yet enlightened with his Grace.  
1. The Church was never governed by a Democracy.  
2. The Convention of Councils was by the mutual consent of Bishops, and the Churches in use down from the Apostles times.  
3. The Emperor being Christian, gave the Christian Bishops liberty to meet at Nice, where they did not then divide the Roman Provinces amongst themselves, but confirmed that Division of the Ecclesiastic Government according to what it was before: Therefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let the Ancient custom be observed. Can. 6. Concilii Niceni. 'Tis notorious in Ecclesiastic Story, that the Bishops of those Cities which had the principal command in the Empire, had their dignity and precedence; therefore Rome first, next Alexandria, than Antioch, and after that Constantinople, became the Imperial Seat: It was made by the Decree of the Council of Chalcedon, the second Patriarchal See, and this because it was Nova Roma. This precedency was observed in the times of Persecution: Carthage being the chiefest City of Barbary, the Bishop thereof was the Primate of that Province.  
And make a new Body of L— They did not make a new body of Laws, etc. Under this Head may I rank this Slander, Pag. 16. That he could see no person, nor rank exempted from the dire Anathema; neither could he know, but that the Sovereign Prince himself might upon a Pique, such as the disgrace of a Potent Prelate, be on a sudden Paganized, and next Assassinated, even by them that had advanced him, since he so lately saw Constans armed against his own Brother Constantius by the Roman Bishop, and the great Athanasius merely because the latter had been outed his See, though, as some say, for Treason, Sorcery, and Murder.  
If he means, that the Canons of the Church opposed Idolatry, we must grant it; but that they meddled with the Civil Government, or Law, is to me false. I know no Canon in the first four General Councils, which doth interfere with the civil Laws of the Empire; nor any Canon was form to oppress the unconverted Gentiles: Read the Councils General, or Provincial, in which any Canon or Decree was made, which concerned the Imperial Laws, or the Civil Estate. 'Tis true that Constantine and Constantius discountenanced Idolatry, and did demolish many Heathen Temples. Constantine the Great, Commanded that all Idol Temples should be shut, that an access for any person should be prohibited. Cod. L. 1. Tit. 11. L. 1. and Sacrifices he commands should not be offered: L. 1. That Constantine Commanded the Temples to be demolished; that the famous Temple of Serapis in Alexandria was destroyed, Eunapius in the Life of Edesius doth complain: but these were Imperial Laws, not the Laws of the Church, which hath nothing to do with such matters. When the Heathen did so violently persecute the Christians, destroying their Churches, burning their Sacred Books, inflicting all sorts of punishment, no wonder that Christian Emperors should prohibit Idolatry, and demolish their Temples; yet Cod. L. 1. Tit. 11. L. 6. 'tis Commanded, that no Christian should abuse the Authority of Religion, to injure any Jew or Pagan that lived peaceably. It is obvious that in Christian Armies Heathens were advanced to Command: that often under Christian Emperors Heathens were Prefects in the greatest Cities, as Atticus in Constantinople was Perfect under Arcadius, and Nobilis Pretextatus in Rome. 'Tis not ingenuous to cast this Dirt and Odium upon the than Christian Clergy. 'Tis true, there was an Episcopalis audientia granted, and confirmed by Christian Emperors, but was not till after Julian's Death. Goto. in rubri Episcopalis audient. That it was not Forum, nor jurisdictio, hence upon Cod. L. 6. Goto. in Civili negotio possunt Laici in Episcopum Arbitrum & Cognitorem compromitere; ejusque judicium firmum est. The Bishop was to decide more Arbitri in all this, which was after Julian's time: it was a Power given by the Emperor, and only over those that were willing, and the Bishop was not a judge, but an Arbitrator: these things being true, what verity is in his imputation, is easily discerned. 'Tis known that no Heathen could be Excommunicated; and Julian saw no Christian Emperor Excommunicated: what he adds, Pag. 16. is notoriously false: he never saw any Emperor slain by virtue of an Excommunication that was of a Later date.  
And what indeed might he not justly fear, when he saw with what bestial rage the several factions the Bishops form themselves amongst the People, by whom they were then elected did massacre each other?  
We have vindicated Christianity from that feral rage of Christians against Christians.  
If any Man, as imagine it were at Alexandria, had a design to supplant a more potent and popular Competitor; no way so likely to ruin him, as by giving out that he was not a right Christian, but a Corrupter of the true Faith, for that he used to Read Origen and Plato, unsanctified Authors, and then ten to one but he was knocked on the Head by the Rabble of the Town, or by Shoals of Anthropomorphite Monks, who commonly made what Bishops they pleased, and for a long time made a Prey of the Egyptian Kingdom.  
Origen was disliked by many; none in danger of his Life, or suffered in his Fame for reading Origen and Plato, but for following those opinions which were not consonant to the Christian Doctrine and Faith: The Anthropomorphites were more numerous than the other sort of Monks. They moved a Sedition against Theophilus Bishop of Alexandria, but that by their Power they elected an Alexandrian Bishop, or made a Prey a long time of the Egyptian Kingdom, is to me a Riddle. The Haeresy was begun by one Audius about the Council of Nice; and Epiphanius, who flourished in the fifth Century, saith, there were but very few left in his time, and those in the utmost Bounds of Chalcis, beyond Damascus and Mesopotamia.  
Pag. 17. Nothing so much offended him, as the vile Hypocrisy of the then Clergy, who besides their coining of contrary Creeds in the Reigns of Constantine and Constantius, and modelling Religion by Court Intrigues, seemed almost wholly to dispense with morality, placing Sanctimony, not so much in a good life, as in the strict Observance of the Rituals, and the Symbolical Representations of our Religion, such as Baptism, the Eucharist, Chrism, but above all in submitting to the formalities of Confession and Penance, upon which the worst of Offences were too easily remitted.  
Where was the Hypocrisy? there were two contrary Faiths, one in the time of Constantine in the Council of Nice, which was then subscribed, and received by the Orthodox Bishops: another under Constantius at Antioch, there the Arrian Doctrine was favoured: where was the Hypocrisy? this was done by different Persons, and Parties, both of them maintaining the same Faith they had embraced: from casting these Calumnies upon the Clergy, he involves them and the Christian Religion in the same guilt.  
Pag. 15. Let a Christian be never so deeply Criminal, no profane hand must touch him, nor must he endure any other punishment, than Confession and Penance; and that when once absolved, he was an Innocent, as the unborn Child.  
How severe the Penitential Canons were in those times, is sufficiently known: This is according to the Law of Christ; and therefore what he saith, the Clergy modelling Religion, etc. 'Tis a most notorious untruth: If ever in any Age, in the fourth and fifth Centuries, the Clergy was most conspicuous for Learnning and Holiness of Life: they looked upon a man as penitent and contrite when he had a great sorrow for sin, and testified it by acts of shame and mortification, and by a future Holiness. Certainly this Gentleman did not read, or at least not seriously, the Fathers and Councils of those times: it was determined by all, That no pardon without repentance, and no repentance without true Holiness: To aver, as he doth, That the Ecclesiastical Canons being satisfied, no Civil punishment was, or could be inflicted, is a notorious falsity, contrary to the Body of the Law, and the usage of the Church and Civil Magistrate in all Ages. 'Tis true, Christianity acknowledged, that the most vicious persons, and the greatest Malefactors may repent; but it does not make repentance to consist in the submission to some exterior Rites, as Julian invidiously jeers; but in an hearty sorrow, and real change of the mind, which austerities and mortification are a sign of, and promote. To make these reflections upon Christianity, from the Pen of a drolling Apostate, is not becoming one that is a Scholar, or a Christian; That they who lived in the strictest Conversation, and contemned the World, and exposed themselves to all Persecutions, and Cruelties, even to the most Tormenting and Shameful Death, for their Lord and Master, should think that their Religion consisted in Rituals, is a thing estranged from the Breasts of Christians. As the Calumnies, with which the Christians were loaded by the Heathens for promiscuous embraces, Sacrificing of Children in their Holy Conventions, and eating them, with other enormities, were abominable Untruths. 'Tis granted that Christians did say, that Faith was required; but it was a most unjust jeer to say, I believe, suffices to make a good Christian; for Christianity saith, Faith without works is dead: 'Tis acknowledged, that Baptism was enjoined, but not that it is a mere Ritual: 'Tis a Sacrament to confer grace: if a person did not retain that grace, he ceased to be a Christian: when therefore the Heathens jeered Christians with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, washing, they did not consider, that the Christians received this Doctrine from their Master, that they should be Baptised: to which Baptism, adult persons being prepared, upon their being baptised, they, through the Power of the Holy-Ghost, were regenerated. And as for Penance, it was necessary, that persons, who after Baptism had relapsed into Scandalous Sins, should fall under the Censures of the Church, and recover themselves by repentance, which is being really sorrowful for their Sins; which sorrow must assert its self in actions of mortification and revenge upon themselves, and in an hatred of Sin, and amendment of their Lives. Repentance is the second plank after Baptism: it appears therefore, that this Paganish jeer of Julian is a most false slander, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ho! whosoever is either Sodomite, Murderer, Rogue or Villain, let him dread nothing, but repair hither; with this Water I'll make him clean in a trice: And if he shall happen to repeat the same crimes, if he will but thump his Breast, and box his Noddle. I'll warrant him as innocent as the Child unborn. He adds,  
This was the Vengeance Julian took for the barbarous Murders committed upon almost his whole Family, and Blood; for what Flesh could bear to hear the Murderers of one's Father, Uncle, two Brotkers, Six Cousin-germen harangued to Heaven in Pulpits, as very holy and good men, because (forsooth) absolved by their own Friends the Priests? since he so lately saw Constans armed against his own Brother Constantius, by the Roman Bishop, and the great Athanasius, & c.?  
To manifest the falsity of these things, I will give this Narrative. His Father Constantius aspiring to the Purple, after the death of Constantine, was slain by the Populacy: he died justly for Treason. Ablavius, one meanly born, paying devout visits to the Bones of dead Friars, calling them holy Relics: In that age there was given no Honour to the Relics of any but Martyrs, whom he calls (invidiously) dead Friars. But he that advanced to great dignities and riches under Constantine the Great, was slain by the command of Constantius. He married his Daughter to Constans: Constantinus Junior was slain by Constans his Soldiers: he claiming and invading those places under the Command of Constans, which belonged not to him. Constans was slain by the Treason of Magnensius, who himself was a Christian, and Commander of Christian Legions, the Emperor's Lifeguard: During the time of the first Ten Persecutions, no one Christian Soldier could ever be found, that embrued his hands in the Blood of an Heathen Emperor; but now a Christian Emperor is assaulted and murdered by Christian Soldiers. Constans thought himself safe, when his Lifeguard were Christians, under the command of a Christian; his hopes were in vain: but this Magnensius was rather in show and pretence, than really a Christian. Constantius, before that great battle at Mursum, dismissed those Soldiers which would not be Baptised. Magnensius opened Idolatrous Temples, and permitted Sacrifices to be offered. This Magnensius caused after the death of Constans, Eutropia, the Sister of Constantinus, and Nepotianus her Son, to be put to death. How can this be thrown upon the Christian Religion, or the Christian Clergy? or did any Christian Bishop advance the names of those that murdered those so near of kin to Julian? His Authors are not cited: He avers, that upon the persuasion of Athanasius, Constans took Arms against Constantius, in which there is this double mistake. 1st. Constans never raised an Army against Constantius his Brother. 2dly. Nor ever did Athanasius persuade him to such an Action; and this Constantius did recall Athanasius from his Banishment when he was dying. Indeed Constans did threaten Constantius, that if he did not recall from Banishment Athanasius, and Paulus Bishop of Constantinople, he would Arm; but he did not: That this was by the persuasion of Athanasius, I no where meet with. But to use these words, that Athanasius was outed of his See, as some say, for Treason, Sorcery and Murder, is a passage not becoming a Sober Man The Arrians were dreadful haters of Athanasius; they, out of a most implacable malice and rage, accused him of those Crimes; but how clearly he vindicates himself, is fully known to those who are versed in History: the Emperor himself after he heard his defence, vindicated him. How Witnesses were suborned to swear against him, is clearly related by Ecclesiastical Historians: a shame for a Christian to give any credence or countenance to those Accusations of Athanasius, who for sanctity of Life was one of the Mirrors of the World: of whom Nazianzen saith well; If I should praise Athanasius, I should praise Virtue its self.  
Another Reason he assigns of his Apostasy, his paying devout visits to the bones of dead Friars, calling them Holy Relics. In that age there was given no honour to the Relics of any but Martyrs; those he (invidiously) calls dead Friars; but he that fell to Paganism, and worshipped dead men for gods, could not make that to be a cause of his Apostasy.  
Pag. 19 That I may not be thought to obtrude my own Sentiments, I will translate an Epistle of his to the Citizens of Bostra.  
In no part of Julian's works, nor in this Epistle, is found one word assigning the Causes by him mentioned to be the true reason of Julian's Apostasy. I will give the History. Julian using all imaginable Artifices to destroy Christianity, though he did not at first, either Imprison, or put to death any, yet that the Christians might not convene to the performance of Holy Actions, and by that means, in process of time, might by a disuse forget their Religion, he Commanded the Bishops and the Clergy to be banished: he caused his Proclamation for the banishing of Titus the Bishop of Bostra, and his Clergy, out of the City: and the cause which he gave was, that the Seditions which were in the City arose from the Bishop and his Clergy. Whereupon Titus wrote a Letter to Julian to vindicate himself and his Clergy; and assures Julian, that the Christians and Greeks had a mutual and peaceable Conversation, and that there was nothing Seditious in the City; and that he was so far from being the causer of any tumults, that he persuaded his people to all unity and concord. Julian was offended at this, to see the cause by him declared mere pretext; he wrote a Letter to the Bostrians, urging from this Letter a juster cause for the Banishment of Titus and his Clergy: To incense the people, he objects against him, that he arrogates to himself the honour of being the cause of the Bostreans quietness. I have therefore specified in this my Declaration the words the Bishop had the face to insert in his Defence; Though the Christians, saith he, were not inferior to the Greeks in number yet I did my best to pacify them; these are your Bishops very words of you: Mark, I pray you, how he imputes your quietness to himself, not to you. You are, if he say true, restrained, not by your own good inclinations, but by his persuasions; expel him your City as your common Accuser.  
The Apostate endeavoured by all fine methods to palliate his cruelties, and to throw a scorn upon Constantius: he therefore upbraids them with ingratitude to him, that he who had granted the Christians greater Liberty and Peace, than Constantius had done, yet that those they called the Clergy, continued Seditious. In the former discourse we have washed away that Paint, and have manifested, that whatsoever kindness he pretended to show to the Christians, he politicly did it for to make a fairer way to ruin them; there was no person of more implacable enmity to Christians than Julian was: If he could raise the hatred and animosity of Christians against their Pastors, his design was accomplished. What Army can maintain its Military Discipline without its Officers? what Church her Religious Rites and Unity without her Pastors? This therefore he mainly proposed to himself as a certain means to ruin Christianity; if he could separate the Christians from their Bishops and Clergy. What crime was Titus guilty of? He did say, that the Christians in Bostra were numerous, yet they were peaceable, and that by his means, (1.) he did exhort them in his Sermons, and example them to peace and unity. But is this therefore to charge him with Sedition, and to render this fair comportment of Titus, to be the reason of incensing the people against him? He persuaded them to Unity; but does this argue that the Bostrean Christians had no Inclination to Peace by their own dispositions? No: what Christianity commanded them, he more firmly inculcates. 'Tis clearer than the day, that he takes all occasions to the destruction of Christianity, and therefore pitifully urges the quiet disposition of Titus, to instigate the Citizens to Banish him, which they did. He pretends, that in his time many who suffered exile, persecution, and imprisonment, were called home, and restored to their Liberty; but he always continued his severity against the Clergy. In his Epistle to the Alexandrians, he saith thus, We have permitted a return to the Galileans into their Country, but not to the possession of your Churches: I hear Athanasius an impudent Fellow, elated with his wont arrogance, has again usurped his Episcopal See; wherefore upon the receipt of these Letters, we command to departed the City, or else to let him know, that more severe punishments shall be inflicted upon him. He seemed to gratify the Christians but to ruin them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What I have said before, renders it superfluous to make any further reflections upon his Letter: 'tis granted, that he accuses the Clergy of Sedition, that he criminates Christianity; But is it excusable for a Christian to use the scandalous and jeering Defamations which an Apostate useth against Christians and their Clergy, to render them odious? Must an Enemy be believed? Must the Arms of Philistines be employed to destroy the Temple of God? had this Gentleman no better Testimonies, than what came from the Scurrilous pen of Julian? what Law, but invalids, or at least lessons the witness of a sworn enemy? and must the Invectives of Julian be embraced as sure Arguments, to sully the Honour of the Church of God? which is a clear refutation of that Tract, and is the Glory of Christianity, That the Testimony of Enemies are produced against it; which Enemies themselves have given a real Commendation of it; when that Julian himself, in his Epistle to Orebasius, proposes to the Arch Priest of Galatia, the Examples and Carriage of Christians to be imitated by the Heathens, by that means to render Paganism its self more amiable.   

Reflections upon part of the Book, called, A Short Account of the Life of Julian.  
IT seems indubitable, that a Lawful Heir, by a Lawful Authority, upon a Lawful Reason, may be secluded from his Inheritance. The Lawful Authority in England, is, His Sacred Majesty and the Two Houses of Parliament: To them the Lawful Reason must be referred: But there is a vast difference 'twixt the Laws of England and the Imperial Laws; the Succession to the Imperial Crown of England, and the Eagles. It is known in our Land, that nothing has the force of a Law, but what is ratified by the King and Two Houses of Parliament. His Sacred Majesty, to give ease to his People, and to appease the angry humours of the Dissenters, issued out a Declaration for an Indulgence. The Parliament upon the next Convention questioned this Act; His Majesty in his Speech to them averred, that He would stand to his Action. They addressed themselves to the King: the King returned, that they invaded his Prerogative: They replied, That there was never put an Instance of the like Prerogative. It's otherwise in the Imperial Laws: Quod Principi placui▪ Legis habet vigorem: What pleased the Emperor was a Law. The Reason is thus given; for by the Kingly Law, which was Enacted concerning the Empire, the people did grant unto the Emperor, and transfer upon him all their Dominion and Power; that, whatsoever therefore the Emperor did by his Letters command, or in his own Person Decree, or by any Prescript enjoin, it was manifest, was a Law: and Just. Titulo 2do Sect. sed & quod, the same is found, C. lib. 1. Tit. 17. Sect. 7. Cum enim Lege antiqua, que Regia nuncupabatur, etc. When by the Ancient Law, which was called the Royal, all the Right, and all the Power, with which the Roman people were invested, was transferred upon the Emperor; we will not therefore divide the Laws, according to the names of those that Enacted them, we will have the whole Code to be our own: For how can Antiquity abrogate our Laws, which fully evinceth, that all right was seated in every Emperor? And therefore Justinian intending to reform, correct, and reduce the former Laws into one Code, he would have that called his own. It was once in the power of the Roman people to choose their Magistrates, the created Consuls and Dictator's; but they transferring all their Power upon one single Person; it was in the breast of that person to enact all Laws, and to constitute what Officers he pleased, and his Successors: And therefore nothing more frequent in the Roman History, than the Examples of Emperors, by their own Decree, making Laws, creating Coesars', and designing the successive Emperor, which is otherwise in England. The manner of Succession is determined by the Laws made by the Authority of the King and the Two Houses. And 'tis observable in the Roman Story, that all the power being thus devolved upon the Emperor, whosoever gained the Empire, enjoyed the same power: And 'tis observed the Emperors were created frequently by the Military suffrage. It seems a great error therefore in the Author, from the Example of Julian, to meddle with the English Succession: 'tis to be acknowledged, that Julian, by reason of the Barrenness of Eusebia, Constantius' Empress, and that his two Brothers died leaving no Heir, Gallus being likewise cut off, was the next Heir to Constantius; but that title had been invalid, if Constantius had not created him Caesar. Eusebius, and Eumenius the Pagan Orator did say, that Constantine came to the Empire by the Law of Nature, and a Paternal right: But that was Oratory, and allusive to the general usage of Kingdoms, where the Son succeeds the Father; but 'tis not so in the Roman Empire. Constantius Chlorus was but a Caesar under Maximianus Herculeus the Emperor; How could Constantine be by a Paternal right Augustus, when his Father was but Caesar? But his Father having influenced the Army, they, upon the Death of his Father, unanimously saluted him Emperor: And Julian being made Caesar by Constantius, he gained the affection of his Army; who after several Victories got over the Germans and Almans, the Army saluted him Augustus, to which he had no other title; but what the Sword gave him; and by his Rebellion against Constantius, did by the Roman Laws forfeit all his right and title. It appears an extravagancy to accommodate Julian's Succession, to the Succession of the English Crown.  
The actions and behaviour of the Christians towards Julian, do not at all interfere with a passive obedience. The Question is thus stated, Whether a Prince invested with Dominion may, in matters of Religion, be resisted by Arms? No Christian did, during the Persecution, ever take up Arms against the Emperor, or make the least resistance: their Passive Obedience was their glory, and their Blood watered the Church of Christ. But he rejoins, that the Christians professed a Doctrine contrary to the Laws of the Empire, and thereupon a Passive Obedience was necessary: But where Religion is the Law of the Country, there it may be defended by the Sword. Hence the Army under Julian would, if they had power, have resisted by Arms, because they professed that Religion which became the Religion of the Empire, and was ratified by the Laws for Fifty years: But here certainly is a grand mistake, Quod Regi placuit, legis habet vigorem, and tho' Constantine and Constantius, by their Edicts favouring Christianity, that Religion was the Religion of the Empire while their Authorities remained: But Julian, a Pagan, succeeding, he by his Edicts reviving Idolatry, it was made the Religion of the Empire: And therefore 'twas as unlawful for the Christians under Julian to resist him by the Sword, as it was for the Christians under the Heathen Emperors to resist them. Thus it appears in our English Constitutions: King Edward the Sixth, in his Parliament, established the Protestant Religion, whereby that became the Religion of the Country. Queen Marry a Papist succeeding, gains a Parliament that rejects the Protestant, and establishes the Popish Doctrine: then Popery became the Religion of the Country; and no Protestant during her Reign did oppose her Person or Authority. The Protestants in Norfolk and Suffolk were great instruments to set the Crown upon her Head, some of whom afterwards patiently endured the Flames, and none drew a Sword; nor after her Coronation was any violent means used against her: by which the Authors 2d Ch. is referred to the judgement of a considerate Reader. The Christians could not possibly think that Julian, tho' created Caesar, had a right to the Imperial Crown, especially when they saw he had forfeited any Paternal right by his Rebellion. The Pathetic, and almost inimitable eloquence of Gregory, only Provest, that Constantius did impolitickly in creating Julian, Caesar, which I have proved in the resolution of the 1st Quest: but does not at all evince this Proposition. But when he saith, The fault and mischief of Constantius his action, was not because Julian usurped upon him, nor upon any other consideration whatsoever, but purely because the Christian Religion suffered by it. This cannot be allowed; for Gallus his Brother being created Caesar, tho' he was a great friend to the Christians, and a Professor of Christianity, yet Constantius having a suspicion that he aspired to the Empire, cut him off; and Constantius at the first notice, that he was saluted Augustus, nay, lest his Victories should gain so much upon the Army, that they would make him Emperor, sent a Colonel to withdraw some of his best Soldiers from him; yet all this while Julian professed Christianity, and did not publicly declare himself a Pagan, till Constantius was dead. Constantius therefore is to be excused, because he was ignorant, both as to his aspiring to the Empire, and his Apostasy from Christianity. Julian, after he accepted the Empire, and Constantius greatly enraged, to appease him, he begged that he might bear a share in the Empire. Indeed Constantius, and none but Constantius could lawfully exclude Julian from the Empire: Tho' 'tis true, that the Christians had such an aversion to a Pagan Successor, that they could not endure him, when he was become their lawful Emperor; yet it was equally true, that they never could endure the thoughts of taking up Arms against him. It must be acknowledged that they gave him evil words; yet it cannot be hence inferred that they would fight him. Hillarius, Bishop of Poitiers, wrote a sharp Invective against Constantius himself, tho' Constantius was a great lover of the Christian Religion; yet seduced, by his Courtiers, he moved a violent Persecution against the Catholics: No Christians used more bitter expressions against Julian, than he did against Constantius; yet cannot any body see the least word in his Invective, whereby he would animate the Catholic Christians to take up Arms against him.  
It remains to examine, whether any actions of the Christians did conclude, that if they could, they would have opposed Julian by Arms? Constantius it's certain did repent him that he did create Julian, Caesar; none could devolve that power upon him, nor divest him of it, but Constantius. There's not one word in the famous Invective of Nazianzen. to excite the Christians to Arms; I will grant, that they reproached Julian and his Religion to his Beard; I confess they did beat his Pagan Priests before his Face; but I deny that they would have done the same to him: That they prayed for his confusion, and loaded his memory with the greatest disgrace, must be granted; but that from these their actions and words, must follow, that they would, if they could, have taken up Arms against the Emperor, In my Book called (The Clergies Honour) under the Head, The Loyalty of those Fathers, I gave a full instance of their Passive Obedience: Withal, the Christian Principle is, We must not do evil, that good may come on it: No Christian for a temporal gain, by committing a crime, must hazard his eternal happiness. The first Christians suffered according to the Laws of their Country, whereas these under Julian were persecuted contrary to Law; so that the same men, who would have quietly submitted to the Laws under a Nero, or Dioclesian, do nevertheless pursue Julian, as if he were a Midnight-Thief, or a Highway-Robber. This is refuted before, where Julian's Laws had as great force as those of Nero or Dioclesian; and that the Laws that Julian made, render the Christians unable legally to take up Arms against him, if they could: His own practice gives an intimation, that he had that confidence in them. He retained in his service (notwithstanding those Edicts which he published, to cast out all Christians out of his Army) several great Commanders which were Christians; such was Valentinian, until he beat the Priest; and Jovian until his death; both which were afterwards Emperors: For he that has the power to make a Law, has the power of dispensation. And common Soldiers, of which an account we have in the former part of the History, amongst which were Juventius and Maximianus; he was extremely politic, and it may be said of him, as it was of Julius, Tammarte, quam mercurio, ex utroque Caesar. He fight with the Barbarous Nations, had Six hundred Soldiers new raised, milites gravis armaturoe, in these he put great confidence; though the Victory inclined to him, yet these ran away, whom neither promises, threats, nor his own personal assurance that the Enemies were flying, could recall: These he did not, according to the usual method of War, deliver Captives into the hands of the Enemy; but caused them to be put in women's Apparel, and so dressed, led them through the Army, which filled them with such a confusion, that they esteemed the disgrace worse than death, and so enraged them, that at the next Battle they flew amongst the Barbarians like Lions, did wonders, and was a great occasion of obtaining the Victory. Scipio, when he saw his Army dissolute, and inclined to Essemenacy, he put on Funeral weeds, and so walked about the Army, thus provoking the Soldiers to Valour, by casting this reproach upon them, that such an effeminate Army will be the cause of his and their Death. Stratagems are as necessary for a General, as Valour. A Prince that's fortunate, must have part of the Fox joined to the Lion's heart. Theodoret. Lib. 3. Cap. 15. Thus prefaceth of those two Martyrs, Juventius and Maximianus: Julian with the greatest boldness, or rather with impudence, having put on the vizard of meekness, prepares nets and snares to destroy Piety: There were two persons famous in the Army, who were of the Emperor's Foot-life-guard, and in a Feast with their fellow Soldiers, did bitterly bewail the fiery abominations of those times, and used the admirable words of the three Children in Babylon; and further added, Thou hast delivered us, O Lord, into the hands of an Apostate, a King more wicked than any that reigns in the world. These words were related by some that sat at Table with them; they were brought before Julian, who asked them, whether they said those words? This Question of the King heightened their Courage, who thus replied, We, O King, being bred up in a true Religion, and obeying most holy Laws, we do bewail, when we see all places filled with impiety, and most impious Sacrifices; our meat and drink defiled: These things are the cause of our bitter complaints, not only at home, but before your Majesty. He hearing these words, puts off his Vizard, and makes his impiety to appear with an open face, and commanded them, after various and cruel torments, to be put to death: but did not pretend their Religion to be a cause of this sentence, but their frenzy, that they should abuse the King; when Religion was the just cause: As in a Battle that he had with the Germans, he hide his Soldiers by Night in a Wood; so he veiled his Persecution with the shams of Sacrilege and Treason. The Instance that the Author gives of the Governor of Berea, is an evidence of this Truth. Theodoret, Lib. 3. Cap. 22. He seeing his Son hastening to embrace the prevailing impiety, he drove him out of his House, and publicly disinherited him: The Young man hastens to an adjoining City, where the Emperor was, and declares to him his Father's Proscription of him, and his own opinions: The Emperor promises to reconcile him to his Father: When he came to Berea, he invites the chief men of the City, and with them his Father, to a Feast, and commands him to sit at Table with him, the Emperor sitting in the midst, To me, saith he, it seems very unjust to force the mind of a person otherways inclined; you ought not to tempt your Son to embrace your Opinions, neither, saith he, will I force you to believe what I believe, tho' I might easily compel you. The Governor sharpening his discourse about Divine things, thus returned, O King, you have discoursed to me about this Villain, who is a hater of God, and a preferrer of a Lie to Truth. The Emperor rejoins, and that with a seeming mildness, O Man, cease railing. Julian, tho' he saw the resolute confidence of this Governor, yet did not divest him of his place, having a confidence, that the Christians would not take up Arms against him. It must be again weighed, that God generally prospers good means. It may be every where observed, that evil courses have had a bad success. Count Julian in his Embassy to Africa, had his Daughter ravished by Roderik King of Castille: To revenge himself, he brought up the Moors, who after a Seven days Fight, vanquished the Spaniards, and took possession of the Kingdom. A fatal calamity attended this Julian, his Wife and Children were hewn in pieces before his face, and himself was cast into a Dungeon, where he miserably perished. If God send Plagues, or Famines, we must not fight, but send up our Prayers and Tears to Heaven. The Lady Jane Grace was a Lady of so great accomplishments, that she was esteemed a Miracle of the World; yet her Title not being good, the Protestants deserted her, and advanced Queen Mary: She contrary to her Faith given to them, proves a Persecutor: The Protestants draw not a Sword, but apply themselves to Heaven by their Prayers. The Mountebank Receipt of Prayers and Tears, is an evil Droll. What Athanasius said of julian's Persecution, Est nubecula cito transitura, was applied by our Jewel to the Marian, and it proved true: There was but a Quinquennium of that cruelty. Queen Elizabeth was Crowned, the Protestant Religion restored, and with a great deal of glory since flourished: The Smithfield Fires have so enlightened the English Nation, that 'tis morally probable, there will be no Martyrs, but in the Field: tho' the Weapons of Christians are not carnal, but spiritual, against a Lawful Prince enabled by Law to persecute them. Yet Hobbs saith very well, that Princes ought to consider, that Subjects have not only eyes, but hands. This Proverb was in the School of Pythagoras, There were many Pythagorists, but few Pythagoreans: which suits our Christian, Many called, but few chosen. There are very few that prefer an eternal to a temporal Life, and therefore will use all means to preserve this. I yield to the truth of each of the Five Propositions, mentioned Pag. 92. Proposition the 3d. This is the only case wherein the Gospel requires Passive obedience, namely, when the Laws are against a man: and this was the case of the first Christians. All this I grant; but then I must say, that the same was of the Christians under Julian.  
To sum up all, the state of his Question concerning Passive obedience is accepted. The Life of Julian, and the carriage of Christians under him, are totally cross to his designs. Passive obedience was ever esteemed the glory of Christianity, which I hope we shall never experiment in England: May our Church flourish by the pious Lives, and devout Prayers, but never by the Blood of the Members of it. It looks ill for to use an Example of Julian, whose power was absolute and arbitrary, to justify any thing in England, where the Power is limited and divided. Our famous Cowley, tho' he had served his Sacred Majesty, and the glorious Martyr, with great faithfulness and industry Fourteen years; yet for one Paragraph in his Preface to the First Edition of his Works, was deprived of the reward of the Mastership of the Savoy, when he only designed an insinuation into the minds of the King's Friends, that their petty rise would but be the ruin of their persons and families: he knowing that an happy hour would come, when God would bend the hearts of the people of this Land as one Man, to bring back the King in Peace. My design is to dissuade my Countrymen from avoiding all Military attempts; and that the fears of Popery may not urge them to those courses, which will be the ruin of their Religion and Liberties: In Peace and Rest will be our safety. Religion, of which Prayers is a principal part, is the Life of a Christian, and the best support of a Nation. The Fulminatrix Legio in Panonia was an evident testimony of it. Marcus Aurelius Antonius carries his Army into Germany, Fights the Quadi and Sarmatoe; his Army was almost consumed by Heat and want of Water: He addresses himself to the Country-gods, from whom no relief is found: In this great exigency he applies himself to the Christian Soldiers that were in his Army, who prostrating themselves on the ground, and praying to the Holy Jesus, there presently fell Showers upon the Roman Army; and Thunder and Hail from Heaven dissipated the Barbarians. This famous History is without question true: 'Tis acknowledged, not only by Christians, but also by Pagan Authors. Those Christian Soldiers being embodied, was called by the Emperor's command, Legio Fulminatrix, the Thundering Legion: This was performed Anno 176. The noble carriage of the Thoebean Legion, Anno 297. gives an admirable instance of the Christians Constancy and Patience: This Legion, if the Christian Laws had not prohibited, might have defended themselves against Dioclesian, as well as the Christians against Julian. Constantius, when he sent Julian against the Germans, gave him 360 Soldiers, of whom thus Lozymus from Julian himself, That they knew nothing else, but to fight by their Prayers. This is invidiously said by the Heathens; but it being the testimony of Adversaries, shows what was the behaviour of Christians. Incense burning upon an Altar, dissipates Thunder, and Prayer averts the anger of Heaven.    

Qu. V.  
If Christianity hath such an innate purity and glory, how comes it to pass that Christians should so violently persecute Christians?  
IF such an Intrinsic worth be in Religion, how comes it to pass, that Christians are so cruel to Christians? that no sort of men prosecute one another with greater violence and hatred than Christians do? 'Tis a sad Character that Ammianus Marcellinus gives of Christians, No Tigers nor Wolves so cruel, as Christians to Christians. Those most dreadful Persecutions raised by Christians against Christians, those instruments of cruelty, wherewith Christians have Tortured Christians, are sad Evictions of this truth. To which I Answer, that though the matter of Fact be confessed, yet Religion cannot be judged culpable: It prompts not to anger, but meekness; not to Revenge, but forgive; not to Fierceness and Cruelty, but to Humanity and Sweetness: It urges not War and Blood, but Health and Peace: the Master that Christians serve, is the Prince of Peace; the Gospel, which is the Rule of their Lives, is the Gospel of Peace; and the future happiness to which they are invited, is a peaceable Habitation. Justin Martyr had a great contest with Crescens a Cynic Philosopher, who acted a Philosopher in his garb and demeanour, when otherwise he was one that hunted after Praise, indulged his Pleasures, and immoderately heaped up Riches: he practised those Vices which were different from the Virtues which are the ornaments of a true Philosopher. This Crescens slanders Christ: him Justin confutes, and proves him to be vicious and ignorant: this charge in his Apology he proffers to make good. Crescens perceiving how he was baffled, endeavoured to procure the death of Justin; for which he thus reprehends him, That He who persuaded others to despise Death, should himself fear it; and he who exhorted to a Patient and joyful enduring of Death, by reason it puts the Soul into harbour, opens the Prison-door, whereby the Soul is at Liberty, and enjoys a Blessed Immortality; yet endeavours to inflict death upon me as the greatest evil. I may say the same of Christians; how absurd is it for them who believe a life Eternal, a future retribution, future torments, for which the quality and nature far surmount the Spanish Inquisition, Ravilliac's Tortures, or the dreadful miseries which Moses, one of Scanderbeg's Lieutenants, endured in Fifteen days flaying, should persecute Christians with the most feral cruelties which Policy and Malice can invent, or execute? This can't be imputed to our Religion, which for Meekness, Peace, Amiableness, and Love, is preferable to all the Religions in the World. 'Tis this Religion, which calls to endure, to suffer for Righteousness-sake, to fry Ten thousand Faggots with our Flesh; to Purple as many Axes with our Blood, rather than sin. That same Religion cannot prompt its Professors to such bloody actions. We will confess, these things have given a great reason to complain of many Professors of so excellent a Religion. These actions are no reproach to Christianity.  
1st. It must be granted, the Vices of most men are not a just reproach of humane nature. What Murders, what Fires, what Blood, what devastations have been by men caused against men, upon no account of Religion? Those Wars managed with so great success by the Romans, that no Empire of the World ever did, or is ever in any probability to attain; those they never commenced on the account of Religion: they revered the Tutelar gods of every Country, and therefore at the besieging of a City, that they might the more easily conquer it, they did avocare Deos: yet, what murders, and the sad effects of War they themselves were the causes of, 'tis notoriously known. Pompey did glory that he was the occasion that Eleven hundred Thousand men were destroyed: Tamerlane, that in the Torrent of his Victories, he should be the cause of the death of Eight hundred Thousand. What cruelties have been acted by men upon men, the Histories of all Ages will attest. All these ascertain, that there is an Original Sin; but yet does not reproach humane nature indeed. Mr. Hobbs saith, that the State of nature is a state of War, and that all persons are equal. And Spinosa, who is Hobbs Unvailed, says expressly, that men are form to destroy one another, as greater Fishes to devour the smaller. Theol. Polit. Cap. 13. A fulsome similitude he uses, to explain a notorious untruth. There is no such estate of nature, nor is it possible to conceive such an equality amongst persons; for if the Original of man be by Creation, then by the Successive generation the question is determined: if we suppose men to be born by the prolific power of Egyptian slime, and the benign influence of the Heavenly bodies, yet experience acquaints us there is no such equality naturally. Think we the understanding of every Grecian was equal to the vast Wit of Aristotle? the valour and conduct of every Scythian to that of Tamerlain? the eloquence and parts of every Roman could parallel those of Cicero, whose Wit equalled the Roman Empire? No Fictions may be admitted which serve to explain the Phornomena's of the Heavenly Bodies; but to admit such Fictions which destroy Justice, under the pretence of giving the true nature of Justice, explaining it, is a most notorious absurdity, and not to be endured. Virtue and Goodness are not fictitious; though such feral and Bloody actions have been perpetrated by Men, yet it doth not conclude, that mortals are divested of all humanity, or that there are no Laws wrote on the Breasts of men, which may be fairly read in the just lives of many excellent persons: As Cruelties acted by men upon men reproach not humanity, so the persecuting Spirit of some Christians, do not justly cast an imputation on Christianity its self.  
2. It will not be amiss to inquire, when this persecuting and bloody spirit invaded the Breast of Christians? It must be acknowledged, that during the first Ten Persecutions no such spirit appeared. There was great divisions, many Heresies, yet the true Church maintained its self by holiness of Life, patiented suffering of Tortures, and an excellent discipline: The only allurements to Christians, were a future glory, and terror, Eternal punishments: but when the Emperors became Christians, that restless Enemy of Mankind, and the great opposer of Christ Jesus, employed all his Arts to make Christians act upon Christians those cruelties Pagan Emperors did. In the Empire of Constantinus the great, Arrius was raised up by Satan to disturb Christianity; he colouring what some former Heretics had not so clearly broached, declared in the Church of Alexandria▪ that Christ was not true God, coessential with the Father. Whence sprung those first Persecutions of Christians against Christians, but on the Arrian account? Under Constantius the Great no Persecutions were moved. His Son Constantius, to whom he gave his Empire of the East, was prompted, though not by his own nature, but his Court-Parasites, who perverted Eudoxia his Empress, a person of great Learning and Spirit, to persecute the Orthodox and Catholic Christians. Constantinus Junior, and Constans. Brother of Constantius, governed in the West and South; these did not at all disturb any sort of Christians. Julian succeeding Constantius, his Persecutions we have recited. Jovian by the Acclamations of the Army was immediately created Emperor, who being a Religious and Orthodox prince, moved no persecutions, but gave even to Heretics Liberty. On his death Valentinian was invested with the Eastern and Western Purple: the Soldiers, after his Election, in a tumult, declared that another should be his associate; he in a resolute, yet complying Speech, acquainted the Army, that it was in their Power not to have elected him; but having elected him, it was in his power to appoint a time when a Colleague should be chosen: taking his opportunity, he by the consent of the Army caused his Brother Valens to be chosen his associate: To him the Eastern Purple was assigned. To see the Power of God Jovianus enjoyed the Empire but Eight Months: the Army proceeding to another election, constituted a great Soldier, a wise person, and most religious Christian, Emperor, who made then, with the consent of the Army, Valens his Partner; at that time an Orthodox and Catholic Emperor, who under Julian professed the true Doctrine; but marrying a Princess, who was an Arrian, instilling those pernicious Doctrines into the head of him a Soldier, and being Baptised by Eudoxius Bishop of Constantinople, an Arrian, and by him at his Baptism sworn to maintain the Arrian impieties, he proved a most dreadful Persecutor: God was so angry with him, as to subtract his Grace, that falling from the true Faith, he scarce appeared to be a Christian; and being vanquished by the Goths; he was forced to take Shelter in a Cottage, where he was reduced to Ashes. At Antioch, the famous Miletius being Banished, when he kept his Court in that City, he gave to persons of all persuasions full Liberty publicly to perform their religious Offices; he opened the Jewish Synagogues, and the Pagan Temples, and gave a general indulgence to all that owned the name of Christians, to Heretics, and those who divulged opinions contrary to the Apostolical Faith. By his connivance and approbation, the Mysteries and Festivals of the Heathens were celebrated. Those cheats were suppressed by Jovian; Then began to flourish Ceremonies, Sacrifices, and Religious Rites of Jupiter; Ceres and Bacchus were celebrated; and this was done, not in Corners, as in the Reign of Religious Emperors: but now in the midst of the City. In the Forum they wildly ran up and down, madly performing their Orgias. He is only an enemy to those who profess and preach the Apostolical Faith. These he first drove out of their holy Churches: they then convened upon the tops of Mountains, there they heard the Words of God, there they glorified God with Hymns and Praises. To perform Divine Exercises, they endured the violence of all sort of Wether; Storms, Snow, Frost, and Scorching heats. These recesses he permitted not to them, but by his Troops dispersed them, Theod. Lib. 4. The cruelties of these persecutions Basil does lively describe in his Letters to the Western Bishops: the Persecutions of the Arrians were dreadful: the Donatists had liberty, till they grew violent; then their Churches were taken from them, and some of the Bishops punished; but they becoming Bloody, and a Sect amongst them especially called the Circumcelliones, a feral and rabid company, acting Barbarities upon the Catholics, they were restrained by more severe Laws. That the Arrians prosecuted the Catholics with the greater Rage and Cruelty, the Vandalick Persecutions, not to be read without Tears, are too sad a Testimony. The Catholiok Emperors were not Bloody, nor did they prosecute the Arrians with Fire and Sword. The first sanguinary Law was against the Manichees, 5. Arcadius, it was a most frantic and abominable Sect.  
3dly, An erroneous and wicked Principle imbibed, may be the Reason of Persecution. Religion is not the cause of it, but men's ignorance, passion, prejudice, and evil apprehensions of things. Because the Samaritans did not receive Christ, James and John said unto him, Wilt thou command fire down from Heaven to consume them? Luk. 9 When Zeal, like raging Fire, does not warm, but destroy, lays Towns and Cities in Ashes, no wonder they condemn to the Flames those whom they account Heretics. What blood will not those persons shed? What Murders will not they commit? what cruelties not exercise, when instigated by an erroneous Conscience, and believe, that when they kill their Brethren they do God good service? But this is absolutely contrary to the Gospel of the Lord Jesus. 'Tis true, by the Law of Moses, the Blasphemer was to be put to death. In the new Law, He that will not hear the Church, let him be as an Heathen, or Publican, Matt. 18. I wish they were cut off that trouble you, saith St. Paul, Gal. 5. But from these words, to prove, that it is meritorious to put an Heathen on a Rack, broyl a Publican on a Gridiron, and to cut off the thread of a Schismatics Life by Instruments of cruelty, is as ridiculous as that of a Sciolus. Hoereticum devita; an Heretic reject. To turn it, de vita tolle, take away the life of an Heretic; it is unquestionably true. The Gospel commands no corporal punishment: The Church pronounceth the person an Heretic; but the sentencing of that Heretic to the Fire, and the executing of that sentence, was performed by the Civil Judge and his Officers. I must not be misinterpreted, as tho' I judged, that a corporal punishment may not be inflicted upon those who are real Heretics, granting that Conscience can't be forced; yet it must be concluded, that an erroneous person may be forced to those actions which may alter his judgement. No Boy can be forced to believe, that (amo) signifies (I Love); yet a Boy may be justly forced to go to School, and to attend to his Master's Lectures, and by that means he may be convinced, that (amo) doth signify to (Love) And this was the case of the Donatists: For St. Augustin, a Man of a meek and Divine temper, who very well knew the sweetness of the Gospel, and the greatness of man's infirmity, was against any Penal Laws, in causes Ecclesiastical: But when the Donatists were compelled to restore the Churches, which under Julian were taken from the Catholics, and to come to Divine Prayers, and to the hearing of Orthodox Sermons, many of them were converted: Upon this St. Augustine approves of that severity: But that persons being subject to their Prince, demeaning themselves soberly, merely for an opinions sake, should be killed as Dogs, and that by all feral means, to extirpate that which they call Heresy, is meritorious, is not the product of Religion, but of Prejudice and Passion. What a scandal did this give to the Name and Faith of the Lord Jesus? The Indian King would not be in Heaven, because the Spaniards were there. What bloody Tragedies have been acted over all Enrope on this account? This savours not of the meekness and sweetness of Christianity. The Religion of the Holy Jesus must not be reproached by the passions and evil opinions of men.  
4thly, All are not Christians that call themselves so; all are not Pythagoreans, that are in the School of Pythagoras. A feral spirit amongst many who call themselves Christians, arises not only from an ill guided Zeal, but from Principles contrary to the design of Christianity. The Faith of the Lord Jesus is pretended, when ambition and temporal prosperity are designed. And this has been undoubtedly the original of infinite slaughters amongst Christians, which have been vailed with the glorious pretence of Piety. Certainly for Christians to Arm for the recovery of the Holy Land, and the redemption of so many Thousand Christians from the slavery that they were then involved in, was for excellent purpose. After the Lateran Council, when a great Army was raised for that end, by the instigation of the Pope, the Swords of Christians in the West were turned against the Christians in the East: Under that sacred vail was hid the design of reducing the Eastern to the obedience of the Western Church. The Ambition of Rome was to set up a Latin Empire Ecclesiastical and Civil, in the Greek Church and State. The Gunpowder Treason in England, whence proceeded it but from ambition? The late feral Plot; acknowledged to be Devilish by His Sacred Majesty and Three Parliaments, Let Religion be pretended, what was under the Varnish? Coleman, a name execrable, not only to Protestants but to Romanists; a Mushroom gaining favour, durst be so arrogant as to attempt the introducing of Popery, make the English Sceptre truckle to France. What was his aim? To be a great Minister of State. The same was proposed by those who assisted him in these detestable actions. Religion was in the Front; but in the Rear, Great Ministers of State, Ecclesiastical Dignities, and Military Offices, these must be their encouragers. Tho' that Coleman durst to his last breath deny that there was any intention to introduce Popery by the Sword, which denial of his was a most notorious falsity; yet that Fame, Dignities, and accumulated Riches were the Port to which he Sailed, nothing more clear. They who fall from one Religion to another, must disguise their Apostasy with the fairest vails of Conscience, Salvation, and a future Glory: Yet they give a reproach to themselves, and to Religion; when they design their Apostasy to open a Gate for preferment, no wonder that these persons prove Persecutors. Religion is not to be charged with these bloody actions: No, they are to be imputed to a damnable hypocrisy, and worldly interest. Coleman, a Minister's Son, a pragmatic Sophister in Cambridge, went into Flanders, changed his Religion, turned Romanist, then went up and down City and Country to make Proselytes; a person of a daring impudence; tho' clearly baffled in disputes, would never discover that he was conscious of a foil by one blush: Durst (proh bone Deus!) attempt those things which has given the greatest disquiet that ever could have been given to his sacred Majesty, to the two Houses, to the whole Kingdom, to the Three Nations, to the Protestant Interest; Nay, it may justly be averred, that no English Romanist ought to pronounce his name without abhorrence and reluctation. He can palliate his Villainies with no other pretence than Religion, which he designed to promote, not by blood or any feral means, but by those holy methods which the holy Ghost approves, as he attested at his Trial: Non verba, sed facta loquuntur. His words and actions give an eternal evidence against him. Can we imagine, that his Life gave an indication of the Heavenly composure of his mind? Chrysostom in his so justly famed Books, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the Apostate. Why calls he him the Apostate? Did he dissert his Religion? fall from the Faith of the Lord Jesus? No. But being born of rich and illustrious Parents, his retiring into the Wilderness, or to the top of a Mountain for the privacy of mortification, and the more assiduous practice of holiness, he at the Twentieth year of his age relinquished his divine Life, returned into the City, and there lived splendidly; his retinue and Table were sumptuous and magnificent: for this, declining from the severer practice of Holiness, Chrysostom condemns him, and with all imaginable eloquence and piety endeavours to recall him. But we have here an Apostate from the excellent Religion of the Church of England, who not only imitates, but outvies this Theodorus. Theodorus reassumes his estate, lives gallantly at the expenses of his Patrimonial inheritance. Coleman vies with the primest of the Nobility: he that sprung up in a Night, made his Apostasy the Ladder to climb to the highest preferments, and the Favourite to bring him into the Councils of the greatest Princes of Europe, and the great encourager to attempt the most notorious villainy in the World. Is this Faith and Godliness? Can Christianity be reproached? Must the Faith and Loyalty of the French Nation be condemned for the Treason of a Ravilliack? That unchristian designs and secular aims are many times the cause of Christians shedding the Blood of Christians, amongst many more Examples I will annex two: Upon the death of Liberius, Damasus and Vrsibinus were competitors for the Roman Pontificate; The people are divided, the parties are hot and passionate, their heats are so vehement that both Parties fight: Damasus his party was superior in this Bloody contest; a Hundred Thirty Seven Bodies were found slain in one Church, a Church which was once the House of one Sicininus: the dissension was so great and fierce, that Viventius the Perfect of the City could not appeal it. This rage gave a disturbance to the City some time after; perhaps the parties were not pacified, till Vrsinius was gratifyed with the Archbishopric of Naples. Upon this Marcellinus, an Heathen, gives us this remark, I can't deny, considering with what gallantry the affairs of that City are managed, that they who are competitors to gain, what they so much desire, should strive with the greatest ardour and force; for when they have obtained their longed-for Dignity, they are secure seeing that they shall be enriched with the oblation of Ladies; they being gorgeously clothed, they shall be carried up and down in Coaches, their Feasts shall be profuse, and they shall maintain Tables superior to those of Kings. These persons might indubitably be more Blessed, if they, contemning the splendour of the City, would compose their demeanours after the mode of some Provincial Bishops, whose spare Diet, mean Garments, and their Eyes constantly cast upon the Earth, commend themselves to the True God, and his Genuine Servants.  
Macedonius was certainly an ambitious man. Paulus being canonically elected Bishop of Constantinople, was commanded by the Emperor Constantius to be removed from that See. Philip the Perfect performs the Emperor's command: by a fine trick, without the knowledge of the Citizens, sends him into Banishment, and then takes Macedonius into his own Coach, and carries him into the Church: the people were disconted; the multitude was so great, that what by the throng, and the Sword of the Soldiers, a passage was made for him to the Throne by the Corpse of One thousand Three hundred and Fifty. When possessed of that See, what cruelties did he not exercise? banishments, confiscation of estates were but lighter punishments: those that would not communicate with him; he Imprisoned; some he Tortured, Women and Children he caused to be severely Scourged; he forced the mouths of those, that would not communicate with him, to be opened, and his Mysteries to be put into them: he caused Eggs to be heated, and cast upon the Breasts of Women: he made the Breasts of other Women to be put between burning Plates, and seared off: he acted such Cruelties upon the Christians, that were unheard of to the Heathens, with an excessive pride; without the consent of the Emperor he removed the Corpse of Constantine the Great, out of the Church in which he was interred, into the Church of Acasius the Martyr: This fact was endeavoured to be hindered by the Orthodox Christians, of whom he killed many: the Floor of the Church, and Street adjoining, flowed with the Blood of them. Were these sanguinary Acts the product of Religion? No, but of pride, and his temporal Interest.   

Qu. VI  
Wherein the Christian Graces have a real preferency to the Pagan and Philosophical Virtues?  
IT will not be unworthy to discuss this Great Question, Wherein the Graces and Lives of Christians are superior to the Actions and Virtues of the Heathens?  
Julian (against whom these Papers are chief designed) was a Prince conspicuous by many excellent endowments: Amongst the Heathens there were many Philosophers and Statesmen, Orators, Generals and Princes eminent in their singular qualifications. Is Valour a Virtue? Many were patiented in bearing Calamities, and none more daring in undertaking great actions. Is Justice a Virtue? they were diligent hearers of Causes, and  in their final determinations. Is Temperance a Virtue? They were to a Miracle Abstemious. Is Charity a Virtue? they were Bountiful, and haters of the base sin of Covetousness. If a composure of mind, by which persons are fitted for admirable Actions; If industry and vigorous prosecution of Employments be excellent Ornaments, in them they might glory. To all which may be added, in the Exercise of Religion, which is the foundation of Virtue, they were very devout. To all these they made a great pretence: Some of those Eminences must be granted; yet to the Question, it will with clear Reason, and certain Truth be replied, That the excellency of Christian Graces and Virtues, are superlatively to be preferred to Pagan Eminences. To evince which, these Axioms must be premised.  
1. Bonum ex integra causa, Malum ex quocunque defectu; An Universal concurrence of Causes is required to make a thing good, when any deficiency suffices to render it evil: One obliquity makes a Line crooked, when a continued recital is necessary to constitute a straight Line.  
2. When Virtues are intense, than they are concatenated; there is a Conspiration of all Virtues, where the degrees are Heroical.  
3. That the famed Philosophers agree in this, That there is a true God, whose Will is the rule of Virtue.  
4. That then it must evidently follow, That they who worship not the true God, are not Virtuous.  
5. 'Tis evidently perspicuous, that Virtues must have a respect to their adequate objects: He that is Temperate, must both eat and drink moderately; he that is Just, must be so to all persons.  
6. That to the Constitution, Prudence is required: If this were not the Guide of the Pagan Virtuosos than it must of necessity follow, they were not truly virtuous.  
My Pen shall not be too crabbed, nor my sentiments too bold in censuring the state of dead Philosophers. What sentence the Divine Power hath passed upon them, is known to him only, to whom belongs righteousness and forgiveness. I am not daring to peep into the dark; but confident, that the highest pitch of Virtue the severest Pagan arrived at, is much beneath Christian perfection, and the sublime life of Christian Philosophers.  
1. Let the actions of any person be never so exact and congruous to those Laws which goodness prescribe; yet if the end be vainglory, they are not true Virtues. Ambition is that deformity which sullies the splendour of the best Conversation, in that life, which seems to be a mirror to give the liveliest image of Goodness: As the purest Crystal is by breath; so that, by popular applause, is stained; which vice is infinitely opposed by Christian Religion: Humility being adopted as a part of it; it's one of its prime constitutions, enforced by the example of the Holy Jesus. How guilty the Ethnic Philosophers were of this crime, is notoriously known: They were termed Vanoe glorioe mancipia. How trifling was that temper of Demosthenes, who was hugely pleased, that the murmurs of a Rivulet from him gliding, brought to his Ears the noise of a Woman speaking to her Companion, This is the very Demosthenes. Cic. Tusc. Quest. lib. 5. And Tully himself, that great Orator, and Virtuoso, and famous Moralist, Trahimur omnes glorioe study, & optimus quisque maximè glorià ducitur. The chiefest aim of the best men he makes to be Glory; by Plutarch accused of Ambition, and so judged by his Friends. Crecens, by Justin called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And of himself, Cicero saith, Orat. ad pop. before his Banishment, Quam virtutis gloria summâ cum laude ad coelum extulit. He was infinitely affected with those expressions of kindness, which he received from the Romans after his return from Banishment, that he cries out, I am come to Rome upon the Shoulders of all Italy. As for Julian, how vainglorious he was, take it from the Pen of Marcellinus, he rejoiced very much in vulgar applause; he was an immoderate hunter after praise, even from the least things that were. His affecting popularity, made him to converse with mean and abject persons. Christianity commands not to seek the praise of men, but of God: That he who glorieth may glory in the Lord. The glory which we receive from men is but small, imperfect, inconstant, and makes not the person the better: the glorying in God is raised, perfect, perpetual, and makes the person really happy.  
2. We shall rarely find, that there was a Concatenation of all Virtues in Heathen Philosophers; and in them, their Virtues had not a respect to their adequate objects: which is otherwise in Christians. In many thousands of them gloriously appeared a concurrence of all Graces. 'Tis a Christian Axiom: He that offends in one, is guilty of all. Christian Graces are like a Crown, or Circle, in which if there be any part taken away, that ceaseth to be a Circle. From the Principles of Christianity, this manifestly is proved; for the form of a Christian Grace, is the Love of God in Christ. That Love causeth a true Christian to abstain from all Vice, and practise every Command. Multitudes in whom neither impurities, injustice, uncharitableness, irreligion, weakness and timerousness of spirit, or any other vice did appear; and when any vice was committed, they washed away the stain by Tears, and removed the guilt by Repentance, and were never quiet, until they recovered their former purity. They lived embellished with all Virtues. Where was there any Heathen, in whom one great Vice or other was not seen? The consideration of their Idolatry must be rejected, until the third and fourth Particulars be considered. This present discourse is directed to the proof of the second and fifth Particulars: To perform which, we'll take a view of the Christian Laws and Lives, and the Dogmas and Conversations of the Heathen Virtuosos If we cast our eyes on the Sacred Code of the New Testament, we can see no Command, but that which is holy, just and good; any impurity is so far from being countenanced, that an impure thought, nay, a wanton look is prohibited by the purity of the Laws of the Holy Jesus. A lustful casting of the eyes, is accounted Adultery. Such an exact Justice, that rather than any injuries should be done, injuries and torments are to be endured. Christianity is so far from admitting Injustice, that it commands the remission of Injuries, and to return good for evil. 'Tis true, that in late ages, in which there has been a decay of Piety, the Generality have the name, not the life and essence of Christians: yet in the purer ages of the Church, how eminent the Lives of Christians have been, how glorious in the most complete composure of their conversations, the enemies of Christians had confessed and admired: and still there are those, who for purity are Virgins, and clothed in white; that lead Angelical Lives, and live as out of the Body: They are so far from acting, or patronising any filthiness, or injustice, or affecting Vainglory, that impure motions they abhor: they consume their Estates in Charity: by mortification they raise their Bodies, that they become the Temples of the Holy-Ghost: and their whole life is consecrated to their Maker. The contrary will be found in the Lives and Writings of the most famed Philosophers of both the celebrated Sects; the jonick, the successers of Anaximander; or the Italic, the followers of Pythagoras. Theodorus, in the Life of Arristippus, affirms, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. to Steal, to commit Adultery, to act Sacrilegiously, was the duty of a wise man at some times, Laert. Lib. 2. Periander one of the Wisemen, had carnal knowledge of his own Mother, Cratoea: which horrible fact being known, struck her into an extraordinary sorrow; and if Causa bo●s conjecture he true, caused her to be her own Executioner. Sodomy, that 'tis an unnatural Vice, cannot be denied, but concluded. That Socrates, he that first reduced moral Virtues into a Method, and compiled the first moral Philosophy, was an abuser of Alcibiades. Laert. Lib. 1. in vita. His followers imitating their Master, esteemed this Vice a Virtue; hence thus derided by Juvenal. Inter Socraticos notissima foss●● Cyncoedos. Phoedon, who was taught by Socrates, of a great and noble Family, being taken young, was made a Prize by his Master, to gain Moneys by prostituting himself, Laert. in vita Lib. 2. & Aul. Goll. This same Phoedon was the person, who occasioned Plato's inscribing his Book, De immortalitate animoe Phoedus. Asclepiades had his Ganymede, who was too familiar with Manedemus, Asclepiades his Friend. When Asclepiades his Amour came to Menedemus his Feast, the Servants at the door would not admit him. Bion Borystthenes adopted young men to abuse them: and one Burio cries out to Menedemus, Bion enjoys me at Night, and I am not injured, Laert. in vita Bionis: lib. 4. Plato himself was not exempted from this crime; that he abused Sodomitically one Eater a Youth, and an ginger; for the same service he obtained Alexis and Phoedrus, which Dion discovers in his verses on Plato's Lovers, related by Laert. Lib. 3. Demetrius Phalerius (who was honoured by the Athenians with three Hundred and Sixty Statues) was Cleo's Ganymede, and had one Lamia for his Mistress: his Epistles to his beloved Women, and to Pythocles a beautiful Youth, give a sure evidence of his Purity. To Pythocles, amongst other amorous passages, he has this, I languish, I am ruined, not enjoying your lovely and divine conversation. More instances of such impurities might be recited, but my Paper gins to Blush. It will not be unworthy to mention the Dogmas of Antisthenes, who so much commended Virtue in excellent Apothegms, yet gave to Wise men liberty to use what handsome Women they could; Laert. Lib 6. Diogenes affirms, Women and Sons should be common. Zeno, that Wives in a well constituted Commonwealth should be common. Chrysippus, Lib. 7. taught, that in a Commonwealth, Mothers, Daughters and Sons should be Common. Amongst the most Virtuous Grecians and Romans, the Marrying of Women for the use of other Men, and exchange of Wives, were esteemed consonant to moral goodness, approved by Philosophers, and ratified by Laws. The saying of Pittacus, that the gods must yield to Necessity, is derogatory of the Divine Excellency. Archelous and Epicurus cast off all goodness, by affirming, that nothing was just or unjust in its own nature. It must therefore be averred, that the Virtues of Pagans since they were accompanied with vices which wore the Garb of Virtues, they being ratified by Laws, are far inferior to the Virtues and Graces of Christians, who abhor all Vice, and are guided by infallible Rules: for the Law of the Lordis perfect, converting the Soul; the Testimony of the Lord is sure, making Wise the Simple: The Statutes of the Lord are right, etc. Psal. 19 7, 8.  
The consent of all Ages is a strong invincible Argument, that there is a Deity. Though many gods were adored by Heathens, yet that did not argue that they believed many supreme Deities: there was a belief amongst them of Polytheism: they could not but imagine, that there was one Infinite Being, who was supreme to all things; yet they entertained an opinion, that there was Inferior Deities, some Spirits more excellent than Men, who were the Dii Patrii, & Dii medioxumi. Patrons of Countries, and Nations, Towns and Families; nay persons: They believed that God the supreme Deity, conveyed his Will and Pleasure to Men and Nations by their Tutelar Deities whom they adored. The notion of a Deity included in it, his Will to be the measure of all men's actions. 'Tis evinced by the nature of Conscience, that an outward action is not Virtuous, except conducted by the mind. The Courage of a Lion, or an English Mastiff is not fortitude. 'Tis Reason that conducts the Act, and makes it Virtuous or Vicious: and the consent of all Nations, is, that the Rule of their Lives, aught to be the Will of God. To make Laws to be readily entertained, they feigned they were given by their gods. Plato gins his Dialogue concerning Laws with this question, Was God or Man the maker of Laws? And the answer is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God, God was the Cause. Numa Pompilius persuaded the Romans to entertain his Laws, by pretending he received them from the Goddess Ageria. It appears, that as the Unanimous consent of all Nations strongly prove their is a Deity; so the same consent proves that the Will of God is the Rule of all Virtuous actions. Hence it will necessarily follow, that they who have not the knowledge of the True God, cannot guide their actions by those true Measures, as they may, who receive infallible Oracles from the true God. That the greatest of their Virtuoso's, as Pythagoras, were Idolaters, is evident. Zenophons' sayings, and facts of Socrates, saith of him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so religious, that he did nothing, the gods being not first consulted: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so temperate and continent, that in his choice he never preferred pleasure, to honest and virtuous things: yet that Poederastia cannot be imagined to be a lawful pleasure: and the gods he consulted must be the gods worshipped by the Athenians, which is Idolatry. He sacrificed to the Grecian gods, and offered a Cock to Esculapius. Plutarch approves the adoration of the Sun, Moon and Stars: for, saith he, 'tis impossible to think, that the World would conspire in Worshipping of them, if they were not animated; de Placitis Philosophorum. Seneca is reproved justly and severely by St. Austin, in that when he condemns the Superstition of the Romans in their Sacrifices and adoration of their gods, yet he permits them to conform to the Laws, Austin de Civitate Dei. Lib. 6. Cap. 10. In this the great Moralist must be extraordinarily peccant, who would act those things which were conformable to the Laws, yet these he judged ungrateful to their gods. Thus those Philosophers, who made a great pretence to Virtue, yet in common reason, cannot be excused from Idolatry. St. Austin affirms, that Plotinus, Jamblicus, Porphyrius, Appuleius, and Plato himself Sacrificed to divers gods. De Civit. Dei Lib. 8. Cap. 12. When 'tis evinced in Plato, easily it will be granted in others; nor can this be denied. The Narrative which Eunapius gives of the Lives of Philosophers, is a certain evidence, that they worshipped many gods, and were skilful in Magic. Maximus (by the command of that Religious Emperor Theodosius) was put to death, for being a Magician. To prove the verity of St. Augustine's censure of Plato, no other Testimony need be used, than his own words expressly in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He asks Clineas, and Nigrellus, who may be esteemed the Cause of all good: especially of that good, which is the best, which we term Wisdom; by it we are taught whom to call a God, and adore? to which he answers, The Heavens, and all Terrestrial Doemons, and Gods we must Honour, and chief Pray unto. Ficinus in his Preface saith, that, by Heaven, Plato there meant the Incorporeal, and invisible Heaven: the Idea of which he commands to be adored through the visible, it's representation. Ficinus, to vindicate Plato, uses some Artifices esteemed amongst the Papists; but this clears him not from Idolatry. 'Tis frequent with Plato to command Honour to be given, and Sacrifices to be offered to a multitude of gods: Quarto de Legib. Pag. 8 32. Let us be convinced, that 'tis a clear and certain truth, that we are obliged to Sacrifice to the gods; that we be conversant in holy actions, Prayers, Oblations, and all manner of Divine Service: this is the most Lovely and most Excellent; 'Tis that which conduceth to a most happy Life. The Honours being performed to the Heavenly Gods, and those Gods who are Protectors and Patrons of Commonwealths; that person obtains the end of Piety, who to Terrestrial gods offers congruous, though inferior Service. After these, a Wise man will Sacrifice to Hero's, to Daemons, in consequence to the proper Images of the Country gods, as the Law prescribes. Thus far Plato. No Subject, let him be extolled for extraordinary Wisdom, singular Temperance, unusual Charity, undaunted Courage, exact Justice in Commerce; yet is most unjust, and makes his Virtue's Vices, if he heads his Rebellion against his Natural Prince, and abuses all his endowments to promote it. Idolatry is a Treason against Heaven. It was this which soiled the Embellishments of the greatest Plilosophers, and eclipsed the Lustre of their greatest Excellencies. The Idolatry and Magic of Julian is in the former discourse: how weak and erroneous is a natural understanding! The Wisdom of Man is foolishness with God. O weak Mortals! happy were the Jews in their Revelations: happier the Christians, who see the Glory of God Shining in the Face of Jesus Christ.  
Lastly, As 'tis granted; that Prudence is the chiefest of all Cardinal Virtues; so it must be acknowledged, that those Virtues which are guided by a Divine, are superior to those which are conducted by a natural Wisdom: The Original of all Prudence, is, that Eternal Intellectual Sun, from which all the Rays of Wisdom, whether Natural or Divine are emitted: So true is that of Job, There is a Spirit in a Man; and the Inspiration of the Almighty giveth understanding, Job 32. 8. The Rays that are in the Soul by nature, or that Candle of the Lord which is placed in the Soul, at its production gives a faint and weak light; but vigorous and clear Beams (that fair and brighter Candle) which shines with the sweetest and clearest Splendour, placed in the Golden Candlestck, the Church, the Pillar and ground of Truth: and herein is the clear proelation of the Christians in their actions and graces, to those of the Heathen; for Christians are conducted by the best means; to the best end. That there is an enmity by nature between God and Man, the Sins that men are guilty of, are a deplorable, though certain Argument. That man endeavours to reconcile himself to God, and to appease the Divine Wrath, and that by Sacrifices, is manifest by the common usage of the World. All Nations unanimously agree in this; all people in all ages tendered their propitiatory Sacrifices to God. The Heathens did believe that the Sacrifices they offered to their gods, did really appease the anger of those Deities: Hence some Nations sacrificed men and women; and Julian ripped up the Bellies of Women. In Gaul they fed men on purpose a whole year, that there might be offered a most excellent Sacrifice to their gods. Amongst the Romans, they who did devote themselves to the gods were accounted Hero's. The Jews had their Sacrifices appointed by a Sanction: they were propitiatory; but as Types, their Virtue proceeding from him, who was the Lamb slain from the beginning of the World: The Wrath of God being solely to be satisfied by that Sacrifice which was equivalent. This was the sweet acceptable Sacrifice of him, who was God and man; man to be a Sacrifice, God to render that Sacrifice of a due Value: the Piety was the Altar to Sanctify the Sacrifice. This is that mystery hid from Ages, that God should become man; that by offering his own Body he might make atonement for Man; by his own Blood he might enter into the Holy place, making eternal Redemption for us: by one sacrifice once offered, he might, ever perfect those who are sanctified. He gave the most excellent Commands and Rules of Living, which he enforced by his own evample: He was separate from Sin; his Life was the pattern of all goodness, and invited men by the Promises of an Eternal Glory. How blind the eyes of Reason and natural Philosophy are, the sentiments of Philosophers, which concern the ultimate end of Man, easily manifest. Did Pythagoras, Plato, Aristotle, or Zeno discover in what, complete Beatitude consisted? were it to be found in any of the Academies ancient, middle, or new? In the Stoa, or the Roman Forum? No. The Metempsuchosts of Pythagoras is an absurd fiction, and destroys the greatest part of the Divine Providence, by making a retribution in the next life, which cannot be granted, if that be conceded. Plato seems to have the clearest apprehension of the Souls immortality and a future Life, as the state of the Soul is when living, and in that condition with those qualities, when separated from the Body, sentenced to bliss or torture: As, saith he, the Body is full of Scars, or the Members dislocated, it will be so when dead. The same with the Soul: the Filth, Wounds, and Deformitys, which it contracted when in the Body, will remain, and be seen, when separated. The Soul which by Virtue is made pure, and beautiful, when in the Body, retains that same purity and beauty being separated. And further, that Virtuous Souls have their various Seats in Heaven, and are happy, by possessing a perfect good, which is God, and this to continue for ever: and is obtained more by Loving, than by knowing. These speculations are curious and ingenious; these approach near to Christianity: and certainly the Philosophy of Plato was a preparation for the Gospel. We evinced before, that the best Principles of Socrates and Plato's moral Philosophy, came short of the Code of Jesus Christ: So when we consider the Doctrine of our Lord, we shall find, that these Speculations are inferiot to it; for as to the judgement of the last day, 'tis clearly revealed, that the Son of Man shall descend from Heaven, and shall place his Pavilion in the Clouds, and Judge the World. Plato in his Gorgias, tells, that to the three Sons of Jupiter, the last Judicature is committed. Minos, Rhadamanthus, and Aeacus being in a certain Meadow in Bivio, where are two ways, one leading to the Isles of the Blessed, the other to Hell: the naked Souls of these Judges viewing the naked Souls of men, to send the Virtuous to Heaven, the vicious to Hell. Minos and Rhadamanthus are the Judges of the Asians, and Aeacus of the Europeans. Let what Ficinus says of Plato ' s Opinion, be Plato ' s sense, that by Saturn is intended the Supreme Intelligence, in whom is the Universal Law and Providence over all things: Subordinate to him are three principal Deitys; Who gives the essence and form of Being's, is called Jupiter; who gives life is termed Neptune; who disposes the orders and degrees of Forms is called Plato; and the three Sons of Jupiter, Judges of Asia and Europe, are three Deities, Servants of Jupiter and Plato, designed for that Office. Christianity acquaints us, that there is but one only God; that God did assume our nature; that he will judge the World. Plato introduceth other gods, these three Judges to take a view of the naked Souls, by inspection to pass the Sentence. Christianity saith, the Books shall be opened, that is, the Divine Omniscience, which clearly discovers the actions, and knows the estate of every one, shall discern the deeds of every individual person: And the Consciences of all persons are another Book, in which are written the Sins and Graces of every person: all shall then be so awakened and disposed, as they shall give a faithful account. This is a rational account of the supreme and exclusive Tribunal. How can those three Judges pass a just sentence, except they know of the Crime and Virtues of every Soul, which they can't do except they be Omniscient? And when they have passed the sentence, how are the Souls sent their several ways? Certainly that power which brought every Soul into such a Meadow, and conveyed the Souls to the places to which they are sentenced, must be Infinite: whereby it must be one, not three subordinate Deities: Omniscience and Omnipotence are properties belonging to the true and only God. The account of the Christian felicity is clear: An immortal Soul, which through the aid of Heaven, the assistance of the Spirit, subjecting the Body to its self, and gaining a spiritual conquest over it, making it subservient to Reason and Religion, when separated from the body, ascends into Heaven, where it hath an immediate and full enjoyment of God in the understanding and will, by a clear and full prospect and view of God, by that which we usually call Beatifical Vision: And this immediate Vision; which is Divine, filis the Will with the most ardent Love of God; whence springs all imaginable joy and delight, and this to continue for ever. Plato speaks very delicately of this happiness, when he pronounceth, that Happiness doth consist in the possession of God: That Souls come from, and return to God again; that the possession of God chief consists in the Loving him above all things. Yet it must be acknowledged, that great Person commended to the World for his Eloquence, Holiness of his Life, and Pen, received the knowledge of these things from the Jews; which is observed by Ludovicus Vives, and Leonard Coquoeus the Jesuits, in their Commentaries upon St. Austin de Civitate Dei, Lib. 22. Cap. 28. And our Learned Gale, Court of the Gentiles, Part. 1. Lib. 2. Cap. 7. and affirmed, he hath so mixed the Narrative, that it very much sinks below the Evangelical Discovery, according to the Apostle, Life and Immortality is brought to light by the Gospel, 2. Tim. 1. 10. The fullest discovery of an Eternal Life and Glory was made by the Holy Jesus; Which will farther appear to those persons, who were the preservers of their Country, advancers of its Glory, enlargers of its Territories and Dominions; and was assigned the greatest share of Glory in the World to come. This the intent of Scipio evinceth, Sed quanquam sapientibus, etc. Tho' Religion, upon the performance of excellent acts, is a most ample reward of Virtue; yet those divine perfections are not satisfied with those honours, which Images standing upon Lead, or Triumphs adorned with fading Laurels give it; but requires that Remuneration which is more flourishing and permanent: Therefore, O African, that thou mayst be more ready to defend thy Country; be certain that to those who preserve Commonwealths, are the supporters of it, and extenders of its Empire, a peculiar Mansion is assigned, in which they shall enjoy perpetual felicity: That place is in the Milky-way, from whence the souls slide into the body, and to which they return: In which Circle Scipio thought himself to be, when he so dreamed. Macrobius knew very well the mind of Plato, with whom Cicero agreed in his Book de Repub. Julian, saith Marcellinus, thus comforted his Courtiers that bewailed his Death; It was abject, and mean, to bewail that Prince who should be placed amongst the Stars. From which 'tis evidently deduced, that there was amongst them an apprehension of a future and eternal Felicity: but whether there was not a mistake amongst them concerning the means to attain it, and the felicity itself, there may be an occasion to judge? Political Virtues are made the most suitable conditions to attain it. Let us suppose Virtuous Generals Fight against Virtuous Generals, who conduct virtuous Soldiers against virtuous Soldiers: Let this instance be given amongst a Thousand others: Sparta and Thebes take Arms one against another; the Commanders in chief are Agesilaus for Sparta, and Epaminondas for Thebes: both which intensively loved their native Countries; to preserve their Cities they were equally inclined: both were endued with Political Virtues. Epaminondas had that glory to make the Spartans' know, that an Enemy could pass the River Eurotas, which no Hostile Army had done for Six hundred years: yet this Epaminondas died by a Lacedaemonian Spear. Agesilaus revived the drooping spirits of his Countrymen, who being incensed against him, forced him into Egypt; returning to preserve his Country, died. Are both these happy? Believe Cicero and Plato, as Macrobius affirms of Scipio, who saw from the Galaxy, Carthage: They must be likewise amongst the Stars. Yet they were enemies, and the preservation of one Country is the ruin of another. What account can be given that they were both happy? None but this, that both of them went to the Dii Patrii: whence it follows, they did not believe that the happiness of separated Souls did consist in the possession of a supreme Being, but of subordinate Deities: Therefore that felicity of separated Souls cannot be perfect, those Deities themselves being but finite. And Plato's conceit is not suited to that of a Divine Philosopher, when he affirms, That future Beatitude, being gained by the Cardinal Virtues, Prudence, Fortitude, Justice, Temperance, as the separated Soul, when united, exercised more heroically a more peculiar Virtue. So its happiness in the possessing of God, consists in the persection of that same Virtue. As he that excelled in Valour, his fortitude then shall be accomplished: so the rest: When that true Beatitude, which is in a beatifical Vision, brings all Graces then to be exercised in that estate; as Faith and Hope cease in Heaven, so those Virtues. Prudence, which directs by the best means, to the best ends: What need of that Virtue, when there is a possession of perfect bliss? No object of Fortitude: Heaven admits of no Enemy, no sorrow, or any evil. No object of Justice: no commutative, because no contracts; nor distributive, for God only rewards and punishes. Nor any of Temperance, for there's no Nectar or Ambrosia. But what Macrobius asserts in Somnio Scip. Lib. 1. Cap. 11. That there are Two Gates in Heaven, one in Cancer, the other in Capricornus; per has duas portas animos de coelo in terram meare, etc. And by these 'tis believed they return from Earth into Heaven; the one the Gate of the immortal Gods, the other of Men: For by that the Souls of Men return to that seat in which they are eternally blessed: And the Souls returning from the Galaxy, they then enter into the Dominions belonging to Pluto. For Infants newly born, are fed with Milk, to immind them that they came from the Milky-way. The Soul of Man by its innate power of moving its self, sliding from the Zodiac, and Milky circle, into the lower Orbs, is clothed with a body of light, and exerciseth itself with those actions which are proper for each Sphere. In that of Saturn, those of Wisdom and Intelligence; of Jupiter, in the practice of exterior things; of Mars, heat and courage; of the Sun, fancy and imagination: of Venus, desire and appetite; of Mercury, Eloquence; of the Moon, the power of Generation; and the Soul in its fall between the Snake, descends into the Cup, and there being Drunk, hath a forgetfulness of all the actions it did in the Heavens. This is the Fluvius Lethoeus: These are such great absurdities, that they need no refutation: But they are a great attestation of the natural ignorance of Man; and how weak the understanding of the greatest contemplative men are, when not guided by revelation; but conducted by their own thoughts.  
The Stoics placed their Felicity in Virtue, which they esteemed their God. Aristotle the same; but Virtue cannot be the ultimate end of Man, when it is the condition and means of attaining it. Aristotle placeth happiness in the Body and Mind both, but not according to his Master, in the enjoyment of the gods. Indeed both Aristotle and Plato, the one by asserting an eternal matter, the other an eternal motion, have delivered those opinions which are very much derogatory to the Power and Majesty of God. Moses, that gave the true account of the world's being created out of nothing, satisfies our reason, that nothing can be infinite, no, not Eternal but only God; and that Infinite can produce a Being out of nothing; that motion is caused by that Mover, who himself is . And the Sacred Oracle, a Divine Revelation gives the fairest and most satisfying account of true Beatitude: the knowledge of which, the wisest Philosophers not attaining, 'tis past scruple, that their Virtues were not of that eminency and lustre as those of Christians. That Queen of Virtues, Prudence, which governs the actions of men, was reigning in the Hearts of Christians with more absolute perfections, than in the minds of the most Virtuous Heathens. This most amiable and beauteous Princess, by Christian Philosophy, directs her Subjects to place their happiness, not on the Earth, but Heaven; not in the Creature, but the Creator; the God blessed for ever: And clearly manifests, that pious persons are made fully happy in the Possession of God, by Vision and Love. Divines thus instructed, more truly, with greater Sublimity, profess God to be the Rewarder of Virtuous Actions. The Royal Psalmist saith, With thee, O Lord, is the fountain of Life, and in thy Light shall I see Light, Psal. 35. 10. And St. Paul, 1 Cor. 15. God shall be all in all. St. John, 1 Epist. 3. 2. Beloved, we know, that when he shall appear we shall be like him, for we shall see him as he is. St. John giving us the description of the Heavenly Jerusalem, Rev. 21, 22. Says, And I saw no Temple therein, for the Lord God Almighty, and the Lamb are the Temple of it.    
FINIS.