THE Religious Villain. A SERMON Preached before the Right Honourable Sr. ROBERT CLAYTON, Kt. LORD MAYOR OF LONDON AND THE Court of Aldermen. Upon the Fifth day of November, 1679. being the Anniversary day of Thanksgiving for the Deliverance of our Church and Nation from the Hellish Powder-Treason, At St. Mary le Bow Church, in London.  
By FRANCIS GREGORY, D. D. And Rector of Hambleton in the County of Bucks, and late one of his Majesty's Chaplains in Ordinary.  
LONDON, Printed for Sam. Lee and Dan. Major, in Lumbard-street against the Posthouse, and at the Hand and Sceptre in Fleetstreet▪ 1679.   

TO THE RIGHT HONOURABLE Sr. ROBERT CLAYTON Kt. And Lord Mayor of the City of London.  
My Lord,  
THis discourse, which was first designed for the only use of that little Village, wherein the Providence of God hath placed me, as Rector; and your Lordship, as Patron; hath lately had the Privilege, through your Honour's favour and Order, to be delivered in a City-Church, though with some disadvantageous Circumstances.  
For that Church being spacious, the occasion Solemn, and the Assembly not only very numerous, but much disturbed too, the inarticulate noise of many, through Catarrhs and Coughs, drowning the Voice of one; the Preacher had the fate rather to be seen than heard; and it so fell out, that the greater the Congregation was, the Auditory proved so much the less.  
Such, as had the luck to hear some part of this Sermon from the Pulpit, have importuned me to let them see the whole of it from the Press; whose requests I should never have gratified, had I not some hopes, that a subject, so seasonable for this juncture of time, may do some good.  
And the more good will this Paper do, if your Lordship please to Shelter it under your Wing. For, such a signal, just, and deserved Veneration hath this whole Royal City for your Honour, that every man, who is wise and good, will easily entertain whatever shall be recommended to them by your Lordship's Counsel, Example, or Approbation.  
And since, not only the Citizens of London, but the whole Nation is highly satisfied, that in the Government of this great Metropolis, your Lordship doth as little design, as need, the Advancement of your private Interest; but, the security of our Religion, the Honour and safety of our Sovereign, the Establishment of our Church, the restitution of Peace and Unity, and the prevention of Popish superstitions and Tyranny, I can with the greater confidence recommended this discourse to your Lordship's Patronage, as having in it a direct Tendency towards all those blessed Ends, which your Honour aims at.  
May our good God so bless your Lordship's Person with Health, and your Government with those happy events, which your Honour designs, that Vice and Error may be suppressed, that Religion and Virtue may be advanced, that all our unhappy differences may be reconciled, that the Citizens of London may be preserved from Sword and Pestilence, and the City itself from future Flames!  
That it may so be is the design of this discourse, and shall for ever be both the endeavour and daily Petition of.  
Your Lordship's most obliged Friend and humble Servant. F. G.   

THE RELIGIOUS VILLAIN. A SERMON PREACHED Upon the 5 th'. of November.  Joh. 16. 2. They shall put you out of their Synagogues; yea, the time comes, that whosoever kills you, will think that he doth God Service. 
THEY shall put you out of their Synagogues, That would be the work of the Jews, both by there Niddui, and their Cheem, their lesser Excommunication and their greater; even that whereby the offender was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excluded both from the Sacred and Civil assemblies of men, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solemnly devoted to the Wrath and Curse of God.  
But that's not all▪ such an Excommunication, 
Tert. in Apol▪  as Tertullian styles, summum judicii futuri Praejudicium, the greatest Essay, Emblem, and representation of the last Judgement, was thought a punishment too gentle for the Primitive Saints; for thus the Text goeth on, every one that kills you, this every one takes in the Gentiles too; and why both Jew and Gentile would thus conspire against the Servants of Christ, their Lord gives them this account, They will think that they do God service, and that it so fell out indeed according to this Prediction, and what were the grounds of these gross misapprehensions about our Saviour's innocent Servants, give me leave to show you, by way of History, in these four distinct particulars.  
First, The Servants of Christ, though men of exemplary Piety, were yet accused and and thought guilty of the highest Irreligion and Atheism; and upon that score, were judged worthy to die.  
The Jews esteemed them Enemies to their Law, Temple, and Worship; with this they charged St. Stephen. This man ceaseth 
Act. 6. 1●.  not to speak blasphemous words against this holy place, and the Law. This was St. 
Act. 21. 28.  Paul's Indictment too, This is the man, that teacheth all men every where against the People, the Law, and this Place.  
And as the Jews did count them Enemies to their Religion, so did the Gentiles think them to have either none or that which is worse than none. Some indeed accused them, 
Minuc. F. in Oct. p. 2●.  as Minucius Felix tells us, qùod monstra colerent, that they worshipped Monsters, Onochel●n, saith Tertullian, a certain Mongrel with Ears 
Cael. Rh. l. 2●. cap. 24.  like an Ass, so Caelius Rhodiginus.  
But as to those many Deities, which the Pagan World did then acknowledge and adore, the Heathens in Tertullian do charge 
Tert. in Apol. c. 10.  the Christians thus, Deos non colitis, ye worship not our Gods▪ So he in Minucius Felix, nullas aras habent Christiani, Templa nulla, These Christians have no Altars, no Temples. And as they had none of their own, so neither would they worship in any of theirs; for the main thing, which 
Plin. in Ep. ad▪ Trajanum.  Pliny wrote to Trajane against them, was this, obstinatio non Sacrificandi, their obstinate refusal to offer Sacrifice.  
But yet there were exhibited against them by other men far greater Complaints than this bare denial of Worship, Grassantur in Deos, so the Pagans in Minucius Felix; these Christians do not only neglect our Gods, but they affront them too; what they did, that Author tells us, Templa despiciunt, Sacrarident, they despise our Temples; they laugh at our 
Socr. Hist. l. 1. c. 16.  Sacrifices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Socrates, they Scoff at our holy Mysteries; nay more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Sozomen; they have demolished our Temples, and pulled down the Images of our Gods; but what did they with them? the Images of Brass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Socrates, They turned them into Pots and Kettles for common uses; and such as were of Silver, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they melted and turned them into money, as Sozomen doth inform us.  
And since the Christians did thus highly affront all those Deities, whom the Pagan 
Arnob. l. 1. p. 8.  World did own and worship, well might Arnobius say of himself and others, Athei 
Euseb. Hist. l. 4. cap. 15.  nuncupamur, we are called Atheists; and what then? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Pagans in Eusebius, away with these Atheists, for, it was no new thing even with Heathens to execute an Atheist; 
Plato in Apol. Socr.  for, Plato tells, that this was the Crime of Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he thinks, that there are no Gods, and for that he died. And upon the same supposition of Atheism, how false soever it was, did the Heathens think it a very pious work to kill the Christians too.  
Secondly, The Servants of Christ were thought to be public Enemies to the civil Government of the World; and, upon that score, were judged unfit to live any longer in it.  

Aug. in Psal. 118.  S. Austin indeed might well demand, quid Christiani laeserant Regna terrena? What were the Kingdoms of the World the worse for the Christian faith, that they should prove such enemies to it? certainly, they fared much the better for it; So Nazianzen observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Nazianz. Orat. 3. p. 64.  as the Christian Religion thrived, so did the Roman Empire too.  
Sure we are the great Author of this Reliligion did lay no claim to earthly Crowns, my Kingdom is not of this World. But, as he 
Joh. 18. 36.  gave us his own Example of obedience unto other Magistrates, so hath he left us Rules and Precepts for it. What the practice of his ancient Servants was, Tertullian tells us, Oramus pro omnibus Imperatoribus, etc. We pray for all our Governors, and if at any time they oppress us, our only recourse is to our Prayers and Tears, not that we want all other weapons, or hands to use them, but that our Religion gives us no leave to do so.  
But notwithstanding all their peaceable deportment and submissive obedience to that 
Tert. in Apol. cap. 10.  Government, or rather Tyranny, under which they lived and groaned too. Tertullian thus complains, Mastajetis rei Convenimur, we poor Christians are convented and indicted as Traitors and Rebels; but why so? The Pagan's pretences were these, pro Imperatoribus Sacrificia non impenditis, ye offer no Sacrifices for the Emperor's prosperity; again, non celebrando solennia Caesarum, ye do not observe Caesar's birth day with such solemnities, as other Subjects do; yet again, the Christians did refuse 
Euseb. Hist. l. 4. cap. 15.  to swear, as other Romans commonly did Per Genios' Caesarum, or as Polycarp was commanded by the Roman Proconsul in Eusebius," 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, swear by the Fortune of Caesar, this the Christians would not do; and Tertullian gives this reason for it, non dicam Imperatorem Deum, we dare not swear by Caesar because we dare not own him God.  
Now, their peremptory refusal to flatter the Roman Emperors, in matters of this kind was looked upon as an Argument of their disaffection and disloyalty, which, being improved by the malice of their accusers, and believed by their Judges, did expose them to the severest censures of the Imperial Laws, as if they had been really guilty of Rebellion and Treasons indeed.  
Thirdly, The Servants of Christ were accused and thought guilty of such vile Immoralities and foul debaucheries, as, being committed, would indeed render any man unfit to live. 
Aug. de Civ. dei l. 19 cap. 23.   
St. Austin tells us, that Porphyry, a great enemy to the Primitive Saints, pretended that he had received from an Oracle this Information▪ Christum piissimum, Christianos pollutos that Christ himself was a most pious person, but that his pretended followers were polluted Villains. Thus Tertullian tells his Pagan, Hominem 
Tert. in Apol. c. 2.  Christianum omnium Scelerum reum existimas, the man, that is a Christian, you think to be guilty of all wickednesses whatsoever.  
What particular Crimes were laid to the Charge of these innocent Christians, we learn from several Authors Dicimur Sceleratissimi de Sacramento Infanticidii, & Pabulo inde, etc. 
Terl. in Apol. c▪ 7.  saith Tertullian; we Christians are counted the vilest of men for Murdering our own Infants, yea, and like old Satan, for eating them too. To this Eusebius adds another Calumny, that was spread abroad, and believed amongst the Nations, and that was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We Christians are charged with Incestuous copulations, with our own Sisters and Mothers too.  
That, which gave occasion to this foul, but undeserved reproach, was this; in those days the Servants of Christ, being sorely persecuted in all places, could not meet to serve their God in public, and by day, without manifest hazard of their lives, and so were constrained, as Pliny informed the Emperor, to hold Caetus Antelucanos, their holy Assemblies exceeding early, and in the dark. These obscure and private meetings, though held not of their own choice, but of mere necessity; and though designed for no other end, but the safety of their persons, whilst they worshipped God, did expose them to the censure of their Enemies; who, willing enough to believe all evil of them, did easily suspect them to be guilty of those horrid Crimes, which other wicked men, and perhaps they themselves, did often act in private and in the dark,  
And since the men of the Pagan World did, though very unjustly, believe the Primitive Christians to be guilty of Adultery, Incest and Murder, even that of their own little ones; we cannot much wonder, that they should think their utmost Severity towards them to be an Act of Justice, yea, and Religion too; because even amongst them, such enormous Crimes were commonly punished with Death, and do indeed deserve it by the known Laws both of God and Men.  
4. The Servants of Christ were thought to be the Causes of all those Public Calamities which befell the World, and so might well be judged unfit to live any longer in it.  
And doubtless had those former Charges been well proved against them, this last had been but a very rational Inference from them. For, whosoever is an Atheist in point of Religion, a Rebel in point of Government, and a Debauchee in point of Manners, doth contribute a great deal towards the Ruin of that place where he resides.  
That the Primitive Christians were, and 
Aug. de Civ. Dei, l. 1. c. 1.  did so, was a thing believed among the Heathens. St Austin saith of Rome, Mala quae Civitas illa pertulit, Christo imputant: Whatever Evils happened to that City, they impuputed unto Christ. Nay, Postquam esse in mundo Gens Christiana coepit, terrarum Orbem periisse, 
Arnob. l. 1. p. 4.  etc. So the Pagans in Arnobius; the whole World is almost ruined since Christianity came into it.  
What particular Calamities were imputed by the men of the Heathen World to the Servants of Christ, we learn from several 
Aug. in Psal. 80.  Authors. Non pluit Deus, non seminamus; so speak the Heathens in St. Austin; there is no Rain, we cannot sow. What then? Die add Christianos: Go and thank the Christians for 
Tert. in Apol. cap. 4.  it. To this we may add that of Tertullian; Si Tiberis ascendit ad Moenia, si Nilus non ascendit in arva, etc. If there happened either too much Rain, or too little; if there were any Famines, Pestilences, or Earthquakes, what then? Christianos ad Leones. Away with these Christians to the Lions. But why were they 
Arnob. l. 2. p. 20.  to blame? the Pagans in Arnobius give this Reason, Christus ex Orbe 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 styles 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 easy 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 
Judas 3.  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 vigour.  
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, 'Tis 
Gal. 4. 18.  good to be zealously affected always 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 Devil's 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 'tis 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 than this; but whence did it rise? What was it, that did persuade 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, 
Heb. 11.  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 Heresy, when the neglect or contempt of an Idol shall be styled 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, falsely 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 Bible's more eminent than that of our great St. Paul; of 
Act. 9 1.  whom the Text saith. He Breathed out threatenings and Slaughters against the Disciples of the Lord, and so again. He made havoc of the Church. We 
Act. 8. 3.  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 
1 Tim. 1. 13.  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 
Act. 26. 9  myself, 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 ourselves bound to promote them too. There are some amongst us, who, upon frivolous Pretences, quarrelling 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: 'tis the unhappiness of such Men, that a blind zeal, which is their own Sin, should likewise prove their Neighbour's Ruin; that they, who intent a kindness to other persons, should even by their mistaken Charity destroy them.  
For 'tis 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. 'tis 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 Judgements, either by the Papist on the one hand, or the Sectary on the other; let us not satisfy ourselves, 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.  
'Tis certain that they of the Roman Church have as great Reason, upon Religious accounts, and probably far greater, upon Worldly 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.  
'Tis 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: only whereas the Jewish Rites, being appointed by God, did adorn his Worship, and were Parts of it; these men's follies, invented by themselves, do corrupt and spoil it.  
Again, their public 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 testify, 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 progenitors; they have morally driven us from them, by imposing upon us such Conditions of Union, as did oblige us to break either with God or Them. And when the Governors 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.  
'Tis well known, what Bulls and Interdicts they have sent us, what anathemas and Curses they have written against us in their Councils, what solemn Excommunications they denounce against us year by year, they proclaim us Schismatics, Heretics, 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 'tis well for us of this Age and Nation, that they can yet do no more; 'tis well, that all this Thunder of so many Excommunications, which hath made such a mighty noise, doth yet want a kill 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 anathemas with devouring Flames? Is it not the constant Doctrine of their Church, that Heretics must be burnt, and who those Heretics are, they themselves must be the only Judges? If we shall but read over the Histories of England, Ireland, France, Germany, and other places, we shall find 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- blood. 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 Bloodshed did proceed.  
The Pagans had not right apprehensions of God, the Jew was deceived in his opinion of Christ; so blind 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 Murder; no, they judged 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 Heretics, as deny the great Doctrines of the Catholic 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 Cutler's 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 ourselves 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 Expenses are they at? They can fetch Armadas from Spain, false Witnesses from St. Omers, and a Powder-Treason even from Hell itself. What pains do they take to corrupt such great persons, as are either vicious 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, etc.  
Certainly, they who, through the just Judgement of God, are given up to such strong delusions, as to think that Murder 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 only invite him to it, but applauds and cheers him in it.  
'Tis the great unhappiness of the Christian Church, that there should be any such mistaken Zelots in it, who think the kill of men to be a serving of God. But since the Divine Providence, for the correction of our Vices, or the trial of our Graces, doth permit it so to be; since we have such devout and pious Bloodhounds amongst us, as count it a religious act to destroy our Persons, and ruin 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 only: I find indeed, that Christianity is called by some Ancient Authors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Prevailing Doctrine; and the Promoters of it were accordingly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Conquerors; But by what Weapons did they overcome? St. Paul Answers, The Weapons of our Warfare are not Carnal. They 
2 Cor. 10. 4.  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 Rebel.  
No, the Religion of Christ hath in it such Properties as forbids all this: St. 
James 3. 17.  James tells us, What it is, 'tis first Pure, and then Peaceable. The Designs of Christianity is to make Men as more Holy towards their God, so more Gentle, Kind, and tenderhearted towards their Neighbours, than all Mankind besides: 'Tis one great work of the Gospel so to Mollify and Soften the Hearts of Men, that the Vulture may become a Dove, and the Wolf a Lamb.  
But so far is the Roman Religion from doing this, that it makes Men more Merciless than 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 making better, doth make him none. But  
Secondly, That we have abundant Reason to prepare ourselves for the very worst of Sufferings.  
The Scriptures tells us, That the Servants of God must expect wrongs and Injuries, not from Profane Persons only, but, which is worse, even from Devout Ones too. Wicked 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 Misinformations, are of an Opinion, that it were a Pious work to Destroy us, and so thinks themselves Obliged to do it. This being our Case, we should fit ourselves to endure whatever God may permit Men of rash and Fiery Spirits, Inflamed 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. 'Tis our Concern to Acquaint ourselves thoroughly with the Principles of that Religion which we Oppose: and of that we Adhere unto.  
'Tis a great thing to Suffer, so harsh to Flesh and Blood, that no Wise Man will do it, unless he see Good reason for it. And in our present Case, the only 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 only Right one, we must not barely Believe by an Implicit Faith, but be able to prove by such solid Reasons, as cannot fail us. 'Tis 
1 Thes. 5. 21.  St. Paul's rule, Prove all things. All Matters both of Faith and Worship: but why? and in Order to what must we Prove them? The next Words tells us: Hold fast that which is Good. 'Tis an Intimation, that in times of Persecution, we shall never hold fast the best Religion in the World, if we do not prove it first, but take it up merely 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 enduring it, by raising in us suspicions and Jealousies about the Truth of that Religion, which as yet we never strictly Examined, but Embraced and owned barely through Custom and Education.  
Search we then with the severest scrutiny into the Principles and Practices both of the Roman Religion and our Own: call we ourselves 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 Counsels, by the Testimony of the most Early Fathers, and by the known Practices of the 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. We 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 die. And this is that which we must satisfy ourselves about in order to our Courageous and Cheerful enduring those Sufferings, which Men, Conscientiously Cruel, are preparing for us.  
Secondly. 'Tis our Great Concern to Live with that Innocence, Holiness, and Virtue, 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 Die 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 Gild of a Wicked Life will Deter 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 Die like the best of Saints; let us so order our whole Conversation, that the world may see, that our Enemy's Malice is Leveled 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 easy; For, would We but Frame our Manners, as our Church already hath done her Worship, 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 Weapons 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 ourselves, 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 ourselves 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 ourselves, first to our God, by quitting our vices, and then to ourselves, by quitting our Divisions. May we not say, For the Divisions of England t●●r● 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 gratify those wicked men, who would, but could not otherwise destroy us. Our mutual Animosities have a double tendency towards our Ruin, 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 Governor 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 Dagger's 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 Public 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 falsely 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 ourselves unto, and keeping close within the common herd; I mean, our Public Congregations.  
'Tis 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, me●ted down indeed through the pe●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 withal, 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 Guy 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 mere Decency and Order, which are a ground of our Divisions, it will become our Modesty to think our Governors wiser than our selves: 'Tis easy to believe, that they who stand on the highest ground, should see the farthest: 'Tis easy 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 inferior members, which God and Nature have designed for other uses.  
Sure I am, 'tis our great Concern to put an end to our Divisions, remembering that we are but as Glass in the Casement, exposed to storms, and brittle at best; but if once unsode●ed, the more easily shaken 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 settled, our Religion established, this great City prosper, our Persons, and our Concerns, secured from all the Attempts of those inhuman Villainies, 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 Juggler, who, how vicious soever, being once seated in an honest man's Chair; I mean, St. Peter, 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 join 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 Bloodhounds do pursue us, we shall surely give them the greater advantage by leaving any Ill Scent behind us.  
FINIS.