destroy them For 't is very like that many Promoters of Schism and Faction may intend well but we must not trust to the Goodness of our Meanings but look to the Soundness of our Understandings T is not hard to believe that when the Jew and the Gentle Crucified the Son of God and Murdered his Servants they meant well in both nor can we doubt with any Charity but when Zealous Papists and Religious Pagans burnt the Martyrs they intended Good the Text saith that it should be so Every one that kills you will think that he doth God Service If so then take we heed of all gross mistakes in the matters of our Religion let us beware lest we be corrupted in our Judgments either by the Papist on the one hand or the Sectary on the other let us not satisfy our selves that our Intentions are right but look we that our Informations be not wrong for if they be what we do as Duty may prove our Crime and upon that Supposition the more of Zeal the more of Sin 2. Consider we what it is that we must expect from those Men were we in their Power who pursue us upon the Interest of Religion or at least pretend to do so 'T is certain that they of the Roman Church have as great Reason upon Religious accounts and probably far greater upon Wordly Considerations to be as Zealous for their Doctrine and Worship as ever the Jew or Pagan were for theirs Nor is it to be disputed but we of the Reformed Churches do differ from them of the Roman in some of the same Points wherein the Primitive Christians did both differ from the Pagan and the Jew 'T is not hard to demonstrate that we of the Church of England now are in all the Fundamental Points of our Religion what the Apostles and their Followers ever were Nor is it difficult to prove that they of the Roman Communion now are in several matters what the Jews and Pagans were For the great respect which they bear to their written Traditions equalling their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Law in the Mouth to that in the Book Even this together with the vast multitude of their Ceremonies and such Ceremonies as do render the service of God rather vain than venerable doth prove them somewhat like the Jews onely whereas the Jewish Rites being appointed by God did adorn his Worship and were Parts of it these mens follies invented by themselves do corrupt and spoil it Again their publick allowance of Fornication and taking Money for it as if it were no sin their adoration of Images their invocation of Saints their doctrine of Purgatory which was the Invention of Plato All this doth testifie that both in their Religion and in their Manners they are too like the Pagans The truth is the present Religion of the Roman Church is a mere Miscellany too like that of the Turkish Alcharon as having in it something of the Pagan something of the Jew and something of the Christian too And as our Adversaries do thus resemble both Jew and Pagan in some matters of their Religion so do they match them both in their zealous persecution of all such as do oppose them What kind of usage the Primitive Christians found from Jews and Pagans we learn from the Text and what kind of Treatments the Protestant Churches have found from the Roman our own Chronicles do inform us and that men of the same Principles would fain be at the same sport again we do not need a Spirit of Prophecy to assure us Let 's view the Text once more and see the Parallel 1. The Text saith of the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They will put you out of the Synagogues they will turn you out of their Churches and that being done they will count you as Publicans and Heathens even the worst of men And thus have the Roman Jews dealt with us and our Progenitours they have morally driven us from them by imposing upon us such Conditions of Vnion as did oblige us to break either with God or Them And when the Governours of our Church saw themselves necessitated to withdraw from their Communion they have by their Ecclesiastical Censures condemned us for being Separatists though they themselves have unavoidably made us so 'T is well known what Bulls and Interdicts they have sent us what Anathema's and Curses they have written against us in their Councils what solemn Excommunications they denounce against us yeer by yeer they proclaim us Schismaticks Hereticks and vile Apostates from the Faith of Christ and as such do they treat us and by so doing they fully teach the Example in the Text They will put you out of the Synagogues This they have done over and over and 't is well for us of this Age and Nation that they can yet do no more 't is well that all this Thunder of so many Excommunications which hath made such a mighty noise doth yet want a killing Bolt We are obliged to the good Providence of God that they have not yet found in our days and in our Church what they strangely long for a fair opportunity to melt down their leaden Seals and turn them into Bullets 2. The Text saith of the Jew and Pagan both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one that kills you The Jews excluded them out of their Synagogues and both Jews and Pagans turned them out of the world too And have not the Roman Jews and Pagans dealt thus with thousands of our Religion and fain would deal so with us too Have they not seconded their Excommunications with the Sword and their Anathema's with devouring Flames Is it not the constant Doctrine of their Church that Hereticks must be burnt and who those Hereticks are they themselves must be the onely Judges If we shall but read over the Histories of England Ireland France Germany and other places we shall finde that they have made such miserable slaughters in the reformed Churches that it may be justly doubted whether Rome-Pagan or Rome-Papal have shed the greater quantity of Christian bloud But why would they do it 3ly The Text gives us this reason Every one that kills you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will think that he doth God good service It was from a religious mistake that all this Bloudshed did proceed The Pagans had not right apprehensions of God the Jew was deceived in his opinion of Christ so blinde was the Pagan that he thought his false Gods to be true ones so prejudiced was the Jew that he judged the true Messias to be a false one which gross Mistake of theirs did expose them to the commission of that horrid Crime wherewith the Text doth charge them Every one that kills you To kill a man that affronted his supposed God the Pagan did not think it sin to kill a man that opposed the legal Worship of their Church the Jews did not think it Murther no they judg'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a
religious Work and pleasing unto God So Theophylact And such Apprehensions concerning us have they of the Roman Church in which men bred up in the ignorance of our Religion yea and much of their own too are taught to believe that we of the Protestant Religion are mere Apostates from the Faith of Christ that we are such Hereticks as deny the great Doctrines of the Catholick Church And yet sure we are that they can never overthrow our Faith nor defend their own by more Arguments than one I mean that one which hangeth by their sides that one which they fetch not from the Library but the Cutlers Shop they can never confute us any other way than that in the Text Every one that kills you We have so much solid Reason on our sides that they can never be too hard for us till either we our selves shall lose our brains or they dash them out And that they may so do O what Endeavours do they use what Plots do they lay what Expences are they at They can fetch Armadoes from Spain false Witnesses from St. Omers and a Powder-Treason even from Hell it self What pains do they take to corrupt such great persons as are either vitious or ignorant Nay what hazards do they run for as things yet stand they cannot attempt our Lives without some danger of their own and yet they will venture but why all this The Text gives us the best account They will think that they do God service c. Certainly they who through the just Judgment of God are given up to such strong delusions as to think that Murther is rather their Merit than their Crime must needs be dangerous men Of all Villains in the world the Religious Villain is far the worst for whilst every common Villain 's Conscience who knows what he doth to be sin may justly check him the Religious Villain 's Conscience who commits a sin but thinks it duty doth not onely invite him to it but applauds and chears him in it 'T is the great unhappiness of the Christian Church that there should be any such mistaken Zelots in it who think the killing of men to be a serving of God But since the Divine Providence for the correction of our Vices or the tryal of our Graces doth permit it so to be since we have such devout and pious Bloud-hounds amongst us as count it a religious act to destroy our Persons and ruine our Nation which they know to be both the defence and glory of the Reformed Churches We may do well to consider these three things First That we have very little Reason to Believe the present Religion of the Roman Church to be indeed the Religion of Christ Never did our Blessed Saviour Teach his Servants to Propagate his Religion by Shedding Blood Never did his Apostles Teach their Successors either by Doctrine or Example to Promote the Gospel by any Sword but that of the Spirit onely I find indeed that Christianity is called by some Antient Authours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prevailing Doctrine and the Promoters of it were accordingly stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Conquerours But by what Weapons did they overcome St. Paul Answers The Weapons of our Warfare are not Carnal They did not Convert the Heathen World with Swords and Daggers They did not Enlighten the Understandings of Men with Fire and Faggots such Pagan Princes as would not turn to their Religion they did not Assassinate nor move their Subjects to Rebell No the Religion of Christ hath in it such Properties as forbids all this St. James tells us What it is 't is first Pure and then Peaceable The Designs of Christianity is to make Men as more Holy towards their God so more Gentle Kind and Tender-hearted towards their Neighbours then all Man-kind besides 'T is one great work of the Gospel so to Mollifie and Soften the Hearts of Men that the Vulture may become a Dove and the VVoolf a Lamb. But so far is the Roman Religion from doing this that it makes Men more Merciless then it found them For we cannot doubt but they who have the Great unhappiness to be Born within that Church do bring with them into the World the same Natural Bowels with other Men but such is their Education that they Learn more Cruelty from a Corrupted Religion then from a Corrupted Nature Even so much Cruelty that when once they Act like Zealous Papists they do even cease to be Men. And if so that Religion can be no Kin to the Religion of Christ which instead of makeing better doth make him none But Secondly That we have abundant Reason to prepare our selves for the very worst of Sufferings The Scriptures tells us That the Servants of God must expect wrongs and Injuries not from Prophane Persons onely but which is worse even from Devout Ones too VVicked Men may pursue us from a Principle of Irreligion And Devout Men may do as much from a Blind and Ill-grounded Zeal Of this latter sort are they in the Text such Persons as through Mistakes and Mis-informations are of an Opinion that it were a Pious work to Destroy us and so thinks themselves Oblieged to do it This being our Case we should fit our selves to endure whatever God may permit Men of rash and Fiery Spirits Enflamed with Zeal and Edged with Religion to inflict upon us Now that we may suffer if need be with that Christian Courage that becomes us besides our Begging the Assistances of that God for whom we suffer we are Concerned to do these Two Things more First 'T is our Concern to Acquaint our selves thoroughly with the Principles of that Religion which we Oppose and of that we Adhere unto 'T is a great thing to Suffer so harsh to Flesh and Blood that no VVise Man will do it unless he see Good reason for it And in our present Case the onely reason must be the Badness of the Religion which we Renounce and the Goodness of that which we Defend That the Roman Religion is stark Nought That the Reformed Religion is the onely Right one we must not barely Believe by an Implicit Faith but be able to prove by such sollid Reasons as cannot fail us 'T is St. Paul's rule Prove all things All Matters both of Faith and VVorship but why and in Order to what must we Prove them The next VVords tells us Hold fast that which is Good 'T is an Intimation that in times of Persecution we shall never hold fast the best Religion in the VVorld if we do not prove it first but take it up meerly upon trust So Treacherous is the Soul of Man and so averse from Suffering any thing for God that when we are brought into any Extremity our own Hearts may be apt to Discourage us from induring it by raising in us suspitions and Jealousies about the Truth of that Religion which as yet we never strictly Examined but Embraced and owned barely through Custom and
Religiones expulit their Master had driven all Religions out of the World So that the main Quarrel which both Jew Pagan had against Christ and his Servants did arise from the different Interests of their Religions the Jew adhering to Moses the Pagan standing up for his plurality of Gods and the Christian opposing them both Upon which account Jew and Pagan thinking their own Religions right and the Christians wrong did vigorously pursue them the one with Excommunications and both with Death And this was judged as the Text stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Service done by the Jew to his God and by the Pagan to his Idols But what 's all this to us and the Occasion of this Day 1. Consider we of what Concern it is that we be not mistaken in Points of Faith and Matters of Religion lest perhaps we do defend an Error and oppose the Truths of God Among those many kinds of Worship which are in the World amongst those too numerous Sects which are in the Church there is but One that 's right And as this great Variety of Religions each of which will pretend to be the true One doth make it an easie matter to mistake so doth the Grand Import of the true Religion render such Mistakes very dangerous too For whosoever he be that takes up with a False Religion supposing it to be a True one doth run the hazard if God be not the more merciful to his Ignorance not only of losing that Reward which he looks for but of committing those Crimes which may expose him to those Punishments which he little thinks of The true Religion of God is that which every man is bound not only to adhere unto but to be zealous for accordingly we find with what affection the Devout Turk promotes the Doctrine of his Mahomet we read with what vehemence the Religious Pagan hath contended for the service of his Idols we are not ignorant with what warmth of Zeal the pious Jew hath stickled for the Institutions of his Moses and we of the Christian Church do still lie under the Obligation of this Command Contend earnestly for the Faith We must do whatever lawfully we may for the Establishment and Propagation of our Religion even with our very utmost vigor But if we shall be mistaken in the choice of our Religion what horrible Actions will that Zeal of ours which is required from us put us upon St. Paul tells us 'T is good to be zealously affected alway in a good thing But Oh how mischievous is it to be zealous in a matter especially a Religion that 's bad We have great Instances of this in the Text They shall put you out of the Synagogues What You doth our Saviour mean His Apostles their immediate Successors and other Primitive Saints who proved his Martyrs and Confessors and undoubtedly were the best of men And what an injurious Action must it needs be to pass that dreadful Sentence of Excommunication upon such Innocent and Holy Persons as if they had been the very worst of Villains to treat the choicest Servants of God as if they had been so many incorrigible Rogues fit for nothing else but to be delivered up to the Devils power to turn those very persons out of the Church who were the most eminent Members of it to shut them out of the Service of God who were the fittest to perform it Certainly such Usage as this being no way deserved was bad enough but yet there is something worse that is still behind for 't is added Every one that kills you To treat men of spotless Lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact as if they had been the most Pestilent Bigots Varlets and Incendiaries imaginable To send such Persons out of that World which had none better nor perhaps so good within it Doubtless there could be no Action more unjust then this but whence did it rise What was it that did perswade both Jew and Pagan to use the very utmost extremity towards such Persons as really were the Supporters of the true Church and the Ornaments of the World The Text gives us this Account Every one that kills you will think that he doth God Service Yea behold here the dismal Consequences of a mistaken Religion We have here the main Pillars of the Church excluded from it here are Murders Committed upon the Persons of such Men of whom the World was not worthy and all the Reason doth lie in this Every one that kills you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will think that he doth God Service when Truth shall be esteemed Error when the soundest Doctrine shall be counted Heresie when the neglect or contempt of an Idol shall be stiled Atheism when the right Religion shall be thought a wrong one O what unwarrantable actions will blind Zeal put men upon when the slaughter of Men falsly supposed to be little better than Brutes shall be judged an acceptable Sacrifice unto God what religious Zealot will restrain his hands from Blood There is no Example of this in all our Bibles more eminent then that of our great St. Paul of whom the Text saith He Breathed out Threatnings and Slaughters against the Disciples of the Lord and so again He made havock of the Church We have his own Confession I punished them oft in every Synagogue and compelled them to Blaspheme But how came this Man who proved so great a Saint so miserably to Persecute the Poor Unarmed and Innocent Servants of Christ He tells us I did it ignorantly he did all this mischief through a bare mistake he was yet of an opinion that the Jewish Religion was right and the Christian wrong and upon that score he Judged himself bound to defend the former and oppose the later for so he Testified I verily thought with my self that I ought to do many things contrary to the Name of Jesus This eminent person being zealous for his then Religion but yet mistaken in it did oppose that Faith which upon better Informations he did afterwards own preach and defend Such warm Affections had he yet for the Antiquated Worship of the Jewish Church that he now shed other Men's Blood for the sake of the same Religion for which at length he as readily lost his own And since we have such great and sad examples before us let us take heed lest we also do first take up any false Opinions and then think our selves bound to promote them too There are some amongst us who upon frivolous Pretences quarelling with the Discipline and Service of our Church have departed from it and as they have withdrawn themselves so have they thought it their Obligation to seduce and take off others even all they could 't is the unhappiness of such Men that a blind zeal which is their own Sin should likewise prove their Neighbours Ruine that they who intend a kindness to other persons should even by their mistaken Charity
Education Search we then with the severest scrutiny into the Principles and Practices both of the Roman Religion and our Own call we our selves to a strict Account Why we are Protestants rather than Papists Let us Impartially try both Religions by the Written Word of God by the Judgement of the first and Best general Councels by the Testimony of the most Early Fathers and by the known Practises of the primitive-Primitive-Church And when we shall find that all these are certainly on our side we must be satisfied that we cannot do our GOD a greater service then by Opposing the superstitious Innovations of the Roman Church by a Resolute Defending of our own Religion and if need be a Cheerful suffering for it Sure I am the stricter scrutiny we make the Better shall we understand the Excellency of our own Faith and the Vanity of theirs in all Points wherein they differ from us VVe shall find upon just enquiry that there is a strange difference betwixt that Religion which makes us sufferers and that which deserves that we should so be As there is a vast Disproportion betwixt him that doth basely Commit a Murder and him that doth Gloriously suffer Martyrdom so is there an equal Distinction betwixt the Roman Religion which bids them Kill and Ours which bids us dye And this is that which we must satisfie our selves about in order to our Couragious and Cheerful enduring those Sufferings which Men Conscientiously Cruel are preparing for us Secondly 'T is our Great Concern to Live with that Innocence Holiness and Vertue which well becomes the Servants of Christ and that Religion which is both Ours and His. It will be a Difficult task for any of us to Dye for our Religion except in the mean time we shall Live according to it for although the Excellency of our Faith may Invite us to suffer for it yet the Guilt of a VVicked Life will Deterr us from it Indeed Aquinas tells us that Martyrdom is a thing so Meritorious that it procures a Pardon for all Crimes whatsoever and yet methinks it should be hard for any Man even upon a Religious score cheerfully to leave this world so long as he knows himself Unfit for a Better Upon which Consideration let us Live like the Best of Men that we may Dye like the best of Saints let us so order our whole Conversation that the world may see that our Enemies Malice is Levelled not against our Faults but our Duties not against our Evil Manners but our Good Religion let our Virtuous Actions as much Condemn their Allowed Debaucheries as the Purity of our Church doth Condemn the Gross Superstitions of theirs This is the way to make our Sufferings easie For would We but Frame our Manners as our Church already hath done her VVorship according to those Rules which our Saviour hath left for Both if whilst our Adversaries do whatever they can to Destroy our Lives we would make it Our work to reform and mend them as we do not fear the Strongest Arguments invented by their most Subtle Heads so neither need we Dread the Keenest VVeapons managed by their Stoutest Hands For should it be the pleasure of Divine Providence to give us up to the will of these Religious Butchers they would do us no great Injury by sending us from this Bad world to a Better so much the sooner Wherefore since we are designed for the slaughter let us so prepare our selves by an holy life that we may die not like Swine in the Shambles but as Lambs before the Altar that the pouring out of our blood which will be murder on their sides who shed it may prove a Martyrdom on our part who lose it let us so frame both our hearts and our lives that our persons may be offered up to God as indeed the Choicest Sacrifices should and must be unspotted without and sound within And when once we have secured our selves of this we may say of our Enemies what Socrates did of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may turn us out of their Synagogues they may throw us into our graves but they cannot hurt us 3. Let us endeavour as to prepare for those sufferings which our Enemies would fain bring upon us so to prevent them too The way to do so is to reconcile our selves first to our God by quitting our vices and then to our selves by quitting our Divisions May we not say For the Divisions of England tâ—â—râ— are great thoughts of heart For next to those debaucheries whereby we provoke that holy God who would otherwise protect us there is nothing that can do us so much injury as those Differences in Matters of Religion whereby we gratifie those wicked men who would but could not otherwise destroy us Our mutual Animosities have a double tendency towards our Ruine as being both our Crimes which make us the more sinful and our Calamities which make us the more impotent and weak For Were we one entire Body we should be a burden too big for our Enemies to throw us into the flames and upon that score their business is to untie us first that they may undo us next To accomplish this they teach poor silly souls to quarrel with the Discipline of our Church the use of our excellent Liturgy and those other Rites which in their number are but few and in their nature innocent But since in order to our Eternal Salvation we do agree in the substantials of our Faith Why should we in order to our Temporal destruction disagree about its Circumstances Tell me shall we at such a time as this stand and quarrel whether the Governour of our Church shall be called a Presbyter or a Bishop Whether the Communion-board shall be called a Table or an Altar Shall we dispute about bare Names when by so doing we may lose the most sacred things Shall we stand debating even at the Daggers point whether a Black Gown or a White Surplice doth better become the Worship of God when our Adversaries are endeavouring to change the colour of both into a Scarlet Red and that with the blood of those that wear them Methinks we should never divide upon such slender grounds when our Enemies for dismal ends do so closely unite against us Do we not yet understand that the Jesuits are the men who under the notion of Quakers and Anabaptists have broken our Publick Congregations into Private Conventicles They are the men who would fain crumble us yet into smaller fractions that so we might become the fitter morsels for their Teeth and be devoured with the greater case True it is in all they do they pretend the services of God by restoring that which they falsly call the Old Religion This is in their Tongue but something else is in their Eye They well remember what rich Revenues they formerly had amongst us and would fain recover yet once again To make us once more their Prey they separate us from one another They act
like the Huntsman who severs from the Flock that fat Deer which he fain would kill And since we are so pursued let us consult our safety as the wounded Deer doth his and that is by uniting our selves unto and keeping close within the common herd I mean our Publick Congregations 'T is the great honour of this Royal City that you have built so many and so stately Temples We that knew the Old Churches of London may now justly look upon them as so many Ancienn but worn and battered pieces of Plate meâ—ted down indeed through the peâ—mismission of Heaven but by the Malice of Hell But now by the care and piety of good men ' so Artificially made up again and so curiously burnished that through the flames they have lost nothing but the dross and do only shine so much the brighter But withall to what end are these glorious Temples built and beautified if our God may be worshipped with as much solemnity in a Country-Barn or a Cuy Coffee-house as in this and other Churches which are set apart from common uses and for the service of that great God for whom nothing can be too splendid and venerable But since these sacred structures are not only restored but bettered too let us unanimously meet to serve our God within them Let not the same men who are justly suspected to have fired us out of our Old Churches be ever able to tempt and flatter us from our New Ones And as to matters of meer Decency and Order which are a ground of our Divisions it will become our Modesty to think our Governours wiser than our selves 'T is easie to believe that they who stand on the highest ground should see the farthest 'T is easie to think that the discerning Eye and the judicious Brain should rather be found in them who are the Heads of our Church than in other men who are as the Hand the Foot or some of those inferiour members which God and Nature have designed for other uses Sure I am 't is our great Concern to put an end to our Divisions remembring that we are but as Glass in the Casement exposed to storms and brittle at best but if once unsodeâ—ed the more easily shook and broken Let remember that the same Peace and Amity which the Commands of a good God have made our Duty the designs of ill men have made our Interest too We use to count it a great security to this Island that the kind Seas do interpose themselves as a Bulwark between us and other Nations who might otherwise more easily annoy us But alas what safety will it be that we are so happily divided from the whole world besides if we are not as happily united within our selves But were there once a blessed Closure were all names of Distinction forgot amongst us were the Dissenter as ready to own the Bishop for his Father as we are to own the Presbyter for our Brother Would but our Conventiclers once empty themselves into our Churches and honestly restore what they have unadvisedly withdrawn would we as firmly unite in order to our preservation as our Enemies do in order to our destruction then might we yet hope to see our Crown flourish our Church setled our Religion established this great City prosper our Persons and our Concerns secured from all the Attempts of those inhumane Villanies who their Powder failing they are still contriving New Engines to lay us in our Graves our Cities in Ashes and the whole Kingdom in Blood Nor may we hope that they whose very Religion doth make them wicked will ever cease from these cursed Designs so long as they are acted by the Commands and Counsels of that Roman Jugler who how vicious soever being once seated in an honest man's Chair I mean St. Peters doth immediately pretend to an Infallibility as if that Triple Crown when it first adorns his Head must needs Inspire it too Upon which Considerations give me leave to renew my request which is only this That we would joyn our Hearts our Hands and let those Hearts be upright with God and those Hands clean in the sight of men For if our lives prove corrupt and vicious when these Romish Blood-hounds do pursue us we shall surely give them the greater advantage by leaving any Ill Scent behind us FINIS Tert. in Apol Act. 6. 1â— Act. 21. 28. Minuc F. in Oct. p. 2â— Cael. Rh. l. 2â— cap. 24. Tert. in Apol. c. 10. Plin. in Ep. ad Trajanum Socr. Hist l. 1. c. 16. Arnob. l. 1. p. 8. Euseb Hist l. 4. cap. 15. Plato in Apol. Socr. Aug. in Psal 118. Nazianz. Orat 3. p. 64. Joh. 18. 36. Tert. in Apol. cap. 10. Euseb Hist l. 4. cap. 15. Aug. de Civ dei l. 19. cap. 23. Tert. in Apol. c. 2. Terl in Apol. c 7. Aug. de Civ Dei l. 1. c. 1. Arnob. l. 1. p. 4. Aug. in Psal 80. Tert. in Apol cap. 4. Arnob. l. 2. p. 20. Jude 3. Gal. 4. 18. Heb. 11. Act. 9. 1. Act. 8. 3. 1 Tim. 1. 13. Act. 26. 9. 2 Cor. 10. 4. James 3. 17. 1 Thes 5. 21.