IT may seem very strange, that words to this purpose should drop from St. Peters mouth; if we understand them so, as if good Men could not be intreated after an e­vil manner. For the whole History of those times wherein the Apostles lived, contradict­eth this Assertion, if we take it Universally, and at large. Stephen had been already sto­ned; and at the same time a great persecution was raised against the Church at Jerusalem, Act. 8. James the Brother of John was killed, and St. Peter himself had been committed to [Page 2] Prison, Act 12. And how many sorts of ill usage did Paul and Silas, and the rest receive at the hands of Infidels, in those times? Nay, our Apostle himself supposeth that good men might suffer for their righteousness, at the Verse immediately following my Text; But and if ye suffer for Righteousness sake, happy are ye, and so on. Either then we must deny plain matters of Fact; or else we must suppose the Christians of those times not to have been followers of that which is good; or else we must conclude that St. Peter had in this Place a further meaning, besides that which lyeth o­pen to our first view.

Therefore in discoursing upon this portion of Scripture, I shall

1. Shew what is the full and genuine sense of the words.

2. Demonstrate the Truth of that, which St. Peter doth here intend.

3. And so, in the third place, bring down the whole to our own Practice, with respect to those Circumstances which we our selves are in at this present juncture.

As to the First, the Apostles meaning must needs be this; that none will hurt us, if they have a true respect for Vertue and Goodness, as long as they see us follow that which is plain­ly and manifestly good; as long as they are satisfied, and convinced of our Integrity; as long as we discharge our Reputation as well as our Consciences; as long as our Light so shineth before men, that they see our good works, [Page 3] and cannot but confess, that of a Truth our Conversation is honest and upright, and Si semper ea quae Planè bona sunt imitemini; Grot. in Loc. in every respect, such as doth become the pro­fession of Christs Religion. Sometimes it is not enough for us to be innocent, unless our Innocence doth appear, so that we may be able to stop the mouths, and put to silence the ignorance of foolish men, if their fore­heads be but tollerably tender. It was the ve­ry case of Christians in the Apostolical Age: Though Piety and Vertue was the great care and imployment of their Lives; though they valued a good Conscience above the whole World, yet strangers to the Faith were every where mistaken in them, and 'twas a long time before they could conquer those strong preju­dices they had entertained against them. The Jews on the one hand lookt upon them as In­novators and Hereticks: Though their Religi­on was not any new thing, but a Reformation of those abuses which had crept into the Church Vide Euseb. Hist. Eccles. lib 1. c. 4. by degrees, yet their new Name gave offence (for they were first called Christians at Anti­och) and their Enemies believed that their Faith was New also. Where was your Religion be­fore Christ? As those superstitious people were ready to object. They were angry at the supposed Novelty of the Christian Religion; though if that was a Reproach to the Reforma­tion then, that it was of so late a date, the quarrel seem'd to be with God himself, because he sent not his Son sooner into the World. On the other hand, the Pagans lookt upon the [Page 4] followers of Jesus as a seditious sort of men, that carried on an interest in opposition to the Interest of the Roman Empire? Christ himself was reviled as Caesars Enemy; and his Disci­ples had the Character of people that turned the World upside down, that did all things contrary to the decrees of Caesar, Act, 17. Many violent prejudices were against them, and the generality of people ran away with a­bundance of gross mistakes concerning them and their Religion, which nothing but time and Patience could possibly Remove. And therefore St. Peters business in the Text was, to perswade them, not only to be followers of that which was Good (for so they were al­ready) but moreover to give all possible De­monstrations of their integrity. And that this was the Apostles sense appears clearly from those words, but three Verses after my Text, that whereas men speak Evil of you, as of E­vil doers, they may be ashamed that falsly ac­cuse your Good Conversation in Christ. No­thing could make their Enemies ashamed, but Notoriety of fact; the way to make them blush was to let them see what horrible mistakes they were under; then they would be asha­med, when 'twas made clear and apparent, how Hoc ipsum eis pudori erit, ubi apparuerit ex factis vestris quàm recta et pura sit Christi­ana Religio. Grot. in 1 Pet. 3. 16. Right and pure the Christian Religion was; as the learned Grotius hath noted upon that place.

So that the full meaning of the Apostle here, is this, that when once we give plain and un­questionable Proofs that we are really follow­ers [Page 5] of that which is Good; when once we make it clear and evident to the World, so that all Men of sense and common honesty must needs grant that we are so, we have reason enough to believe then that all things will go very well with us; especially when such as are a terrour to evil doers, domot [...]act upon a­ny mean, any dishonourable, any base designs, but profess a due regard, and love for good­ness, and therefore cannot be rationally suppo­sed to be willing at any time to afflict it, un­less it be unfortunately upon misinformation and mistakes; which was indeed the case of the Primitive Christians; but cannot be ours now, unless the fault be our own first.

2. The sense of the Text being thus clear'd, I proceed, in the second place, to Demonstrate the Truth of the thing. And for the clearing of that too, many arguments might be offe­red to your consideration.

1. As, First, concerning the good Provi­dence of God, which never faileth such good men, as conscientiously and honestly act in subserviency to the Honour and Interest of true Religion. And when all is done, that lyeth in the power of Second and subordinate Causes, The Providence of God is the onely certain and infallible security we may depend upon with confidence. Every thing in the World but Providence, is uncertain and con­tingent: 'Tis this that is the great securi­ty for all Societies, States, and Kingdoms to trust to; nay the only stabilement, the whole [Page 9] frame of the Universe depends upon, which without this Prop and Stay, had been long a­go shattered into its Primordial Chaos. So that when men of Atheistical Spirits laugh at us as a sort of credulous and easie people, for ca­sting our selves upon Providence in all Cases; Our answer is not more religious than 'tis ra­tional, that we trust to that which hath hither­to preserved and supported the whole world.

2. Besides, Secondly, there is in all men such an operative and stirring Principle (common to Mankind, because fixt and radicated in our common nature) that tho Goodness may seem somewhat hard in its practice, yet 'tis very pleasant and lovely to the Eye; and no­thing is more apt either to be commended, or protected by those, who under God do super­intend the affairs of the World; especially by those whose Spirits are refined from the Fecu­lency of savage and sordid natures; whose Souls are truly generous and great; whose tempers are humane; and who go upon Principles of Honour; tho their Judg­ments may be possest with several Notions that are different from other mens. Tiberius was none of the best of those Roman Emperours that were Heathen, and yet we are told by Tertullian, who was so excel­lently skilled in the Laws Tiberius cuius tempore nomen Chri­stianum in seculum introivit, annuncia­ta sibi ex Syria Palestina quae illic veritatem ipsius divinitatis revelave­laverat, detulit ad Senatum cum prae­rogativa Suffragii sui. Tertul. Apol. c. 5. and History of Rome, that when Tiberius heard of the Miracles which had been done by our blessed Saviour, and was there­by [Page 7] constrained to believe that he was both a good man, and a divine Person, he moved the Senate, that Christ might be put into the num­ber of their Gods. Some say, that Pilate him­self Vide Laurent. de la Barre An­notat. in Tertul. Apolog. sent the Emperour an account of the works and innocence of the blessed Jesus, and tho' Pi­late excused the Judgment he had given against him, being Quibus per­suasionibuo se­ductus ipse, fi­dem querelis eorum adhibui, &c. Ep. Pilati. imposed upon and deceived by the Jews, yet Tiberius condemned him to death be­cause he had any hand at all in the death of Christ. Which Story, if it be true, is an argu­ment, that if Tiberius himself had been then in Pilates place, he, tho an Heathen, would have protected our Lords innocence, who was after­wards such a friend to his memory. This is cer­tain, that Pilate's wife sent importunately to him as he sat upon the Judgment-Seat, to hin­der all bloody proceedings against our Lord, because she was satisfied that he was a Just Man (for so she called him, S. Matth. 27. 19.) 'Twas the sense of our Saviours innocency, that made that woman so earnestly to interpose, tho she was guided only by natural Conscience.

But it is not time for me yet to meddle with the History of those first Ages of Christianity. It is a passage, that casually fell under my hands; and it confirms a little this observable Truth, that substantial and solid Vertue never suffers in any high degree, where 'tis throughly known and discovered; unless by chance and by some special permission of God it suffers at the hands of some anomalous Creature, some monstrous Fi­gure of a Man (as Pilate was) that has cast [Page 8] off all regard to Humanity, and Honour, and true Greatness, as well as bid defiance to all manner of Religion.

3. I might add, in the third place, that the following of that which is Good (especially if we follow it so as our Saviour did, and as he hath chalked out the way to us) hath such a Natural Tendency to Promote; even the Se­cular advantages and wellfare of all Mankind, that few who understand, none that value their own Interest, will be either so Ungrate­ful, or so Impolitick, and so much enemies to themselves, as to injure Men whose Principles and Practices apparently tend to the common Good of All. Such is the Nature of those ad­mirable Virtues, which our Lord hath left us to transcribe, that no other Institution what­soever can serve more to the Advantage, or so much to the Quiet and Peace of the World, as our Religion doth, when 'tis Conscientiously and Honestly observed. We are bound to fol­low Peace as well as Holiness; to love one another, and even our implacable Enemies; to study to be Quiet, to do every Man his own Business, and to abide in his own Calling; not to do Evil, though for Good ends; but to commit our selves to God in Well-doing; to be Humble, Gentle, and Meek; to pay Tribute to whom Tribute is due, and Honour to whom Honour; to give to Caesar the things that are Caesars, as well as to God the things that are Gods, to be subject to Principalities and Powers; to obey Magistrates; and to be sub­ject [Page 9] not onely for wrath, but also (and chiefly) for Conscience sake. And who is he that will harm us, if we be found to be followers of that which is Good, according to these Measures and Rules? He is the Minister of God to us for Good, saith the Scripture, Rom. 13. 4. And if Experience tells him, that we are Servants to him for his Good too, we have no reason to fear the Edge of that Sword, which is never drawn to cut off a Friend.

4. But for the full proof of this Assertion in my Text, that none will harm us, if we be known to be followers of that which is Good, I shall take leave to search a little into the Hi­story of the Primitive Ages, and Examine how Matters went with Christians in those Times, as often as they made it appear that they were fol­lowers of that which was Good. For if it can be proved, that as they cleared their Integrity, so they found Ease, and Encouragements, even under a Heathen Government, there can be no room for any inordinate Jealousies among Us, whose Lot (God be blessed) is fallen in a Religious and Christian state, if we be careful to acquit our selves to the whole World, by discharging our duty with Fidelity and Cou­rage, as the Ancient Christians did theirs.

Now nothing can be clearer out of the Wri­tings of all the Old Apologists for Christianity, than that the Pagans were infinitely mistaken in their Opinions of the Church, and that they used the Members of it hardly upon those wrong Presumptions: To Rectifie these mi­stakes, [Page 10] and so to make their Enemies to be at Peace with them, the Doctors of the Church desired nothing more, than that the Emperors would please to Examine their Doctrines and Manners: They wondred at the Rashness of their Tormentors; and laid the blame of their violent and unjust proceedings upon their gross Dolemus de Ignorantia ve­stra, &c. Ter­tull. ad Scapu­lam. Ita utrum (que) ex alterutro re­darguimus, & Ignorare illos dum oderunt, & injustè odissè dum ignorant. Id Apolog. adv. Gentes. Cap. 1. Illud solum ex­pectatur, quod Odio publico ne­cessarium est, Confessio Nomi­nis, non Exami­natio criminis. Tert. Lib. Supr. Ignorance: For they were tortured for the sake of their Name, because they called themselves Christians; the Pagans enquiring no further, whether they were Thieves or Rebels or any other Criminals in the Eye of the Laws, but taking all for granted, that the Wickedness of Men could lay to their charge. This was a very hard case; yet those Excellent Christians submitted to it with Patience and Chearfulness, hoping that in time the Experience of their Enemies would convince them, and engage them to be favourable to Christianity. And 'tis very Remarkable and Apposite to our purpose what Tertullian observed, Testimonium ignoran [...]ae est, quae iniquitatem dum excusat, condemnat; cum omnes qui retrò oderant, quia ignorabant quale esset quod oderant, simul ut desinant ignorare, des­sent & Odisse. Tert. Apol. cap. 1. that all those who had hated Christianity, because they knew not what it was, as soon as ever their Igno­rance was Removed, their Hatred ceased also; This is a plain Evi­dence of what I am novv shevving, that vvhen good Men acquit them­selves vvell to the World, it ever goes vvell vvith them: But for our plenary satisfaction in this point, let us look a little into some par­ticular instances.

The first that rais'd a general Orientem fidem Romae pri­mus Nero cruentavit, Tertul. in Scorpia Vide & Apol. cap. 5. Storm against the Church was Nero. But tho he was infamous for his San­guinary and barbarous temper, yet to me it seems manifest that his cru­elties Afflicti suppliciis Christia­ni; genus hominum superstiti­onis novae ac malificae, Suet. in Nerone, Sect. 16.—Quos per flagitia invisos, vulgus Christianos appellabat, Tacit. Annal. lib. 15.—Exitialis superstitio, id. ibid. were grounded upon his perfect ignorance of the Christians Inno­cence; for they were represented then as people of a new and mis­cheivous Religion (as Suetonius said) as a deadly and pernicious Sect (saith Tacitus) that were generally hated; —Haud perinde in crimine incendii, quàm odio Humani generis convicti sunt. Tacit. i­bid. and therefore the fittest (as the Em­perour thought) to have the guilt of burning the City of Rome fixed upon them. Parti­cularly they were abused (as I observed before out of the Acts of the Apostles) as Movers of Sedition, and enemies of the Roman Empire: The belief whereof past currantly at Rome, where they made no distinction between Christians and Jews, because Christianity came out of Judea; and considering how restless, facti­ous and ungovernable the Jews had been, not onely in the Vide Jos. Scaligeri animad­vers. in Euseb. Chron. pag. 192. num. MMLXIX. beginning of Nero's Reign, but also in the time of his Predecessor Claudius (as Jose­phus doth Vide Joseph. Antiq. Judaic. lib. 19. cap. 4. & lib. 20. c. 1, 3, 4, 5, 6, 7. Item de bello Judaic. l. 2. c. 20, 21, 22, 23. Vide & Euseb. Hist. Eccles. lib. 2. c. 11. & 21. acknowledg the Empe­ror, took up a mortal and flaming haued against the Christians, sup­posing them to be as troublesom and as the rest,

But when Vespasian came to the Throne (that Humane and Good-natured Prince, who was wont to weep even at the Caeterum neque caede cujus (que) un­quam laetatus, justis supplicis illachrymavit etiam & inge­nuit. Suet. in Vespasian. §. 13. Just suf­ferings of Criminals) all Bloudy proceedings against our Religion were stopt. For he had been at Jerusalem in Person; and having ob­served there the vast difference between the Turbulent and Obstinate temper of the Jews, and the Peaceable behaviour of the Christians, he was particularly Favourable and Kind to these: So that though he had Ruined the Jews (as Tertullian observes) and though he strictly searched after all the Royal Posterity of David, with a design to take them off (as Euseb. Hist. Lib. 3. cap. 12. Eusebius tells us) yet both those Ancient Writers do agree —Nullus Vespasianus, quam­vis Judaeorum debellator, &c. Tertul. Apol. Cap. 6. that he — [...]. Euseb. Hist. Lib. 3. Cap. 17. used no manner of Severity to wards the Christian Profession.

The next cruel Emperour was Domitian; Domitianus, portio Neronius de credulitate, Tertul. Apol. cap. 5. a limb of Nero (as Tertulian calls him) that not only banisht St. John into Patmos, but misera­bly vexed the whole Christian Church. The Occasion of his barbarity was no other then Herods fear, that Christ would come, and take his Empire from him; which fear was in­creased by a false suggestion, touching the Se­ditious Spirits of Christs Disciples. But lighting happily upon some of Vide Euseb. Hist. Eccles. lib. 3. c. 20. Sed q [...]ia homo, facile caeptum repres­sit, restitutis etiam quos relligaverat, iniquit Ter­tullianus de Domitiano. them, and (as they say) some of our Blessed Saviours own Kindred; and finding upon examination, that they [Page 13] were a plain and honest sort of Men, that paid Tribute, and wrought diligently in their vo­cation with their own hands, and lived quiet­ly, and hoped for no Kingdom but that in a­nother world; he straight gave over his seve­rity, being fully satisfied, that Christians were followers of that which was Good.

Hence on to the time of Trajan, we hear no more of the Christians sufferings. Then indeed the Instruments of death were used a­fresh against them, upon the old stale pre­sumption, that they were Evil doers. But Pli­ny writing to Trajan was so just to the Chri­stians, Vide Ep. Plinii Trajano, & Trajani Plinio; Plin. Ep. l. 10. Item Tertul. A­pol. c. 1. & 6. that he told the Emperour, all he found by the Christians was, that on a certain day they were wont to meet together, and Sing Hymns to Christ, and bound themselves by a Sacra­ment, not to be guilty of Thefts, or Robbe­ries, or Adultery, or breach of Faith, nor of any other Crime. Whereupon Trajan orde­red, that the inquisition against Christians should be presently stopt; and so the Rage of that time went soon off, when 'twas discove­red what a good sort of Men the Christians were.

Then came the Emperor Adrian, who, tho' he made no Tertul. Apol. c. 6. new Edicts against the Christians, yet permitted those that were to Quarta sub Adriano perjecu­tio numeratur; Sulp. Se­ver. be put in force, supposing (as others before him did) that Christi­ans were a troublesome and intra­ctable [Page 14] Sect, especially upon that Re­bellion of the Jews, which fell out in the beginning of Adrians govern­ment. Euseb. in Chronico. But when Aristides and Qua­dratus had presented their Excellent Apologies to him, he found that he had been deceived in his Opinion, and so proceedings were presently mitiga­ted for he wrote a Letter to Minu­cius Fundanus the Proconsul of Vide Just. Martyr. Apolog p. 99 & 100. Item Apol Melitonis in Euseb. Hist. Ec­cles. lib. Asia, Aelius Lamprid. in vit. Alex: Sever. and to many more of his Officers in several other parts of the VVorld, requiring them to deal mildly with Christians, and re­prehending such as wrongfully brought them into Trouble. Nay one Pagan Historian re­ports of this Emperor Adrian, that himself built a Temple and dedicated it unto Christ, and Worshipt him as a God.

To go on further, afterwards in the Reign of Antoninus Pius, though here and there di­vers Post Adria­anum Antoni­no Pio impe­rante, pax Ec­cles [...]is fuit, Sul­pit. Sever. lib. 2. Christians suffered by the officious malice of some inferiour Ministers of State; yet that merciful and Generous Prince (who was wont to say, He had rather save one Citizen, than kill a Thousand Enemies) soon restored Peace unto the Church. The reason was, because that great Luminary of the Church Justin the Phi­losopher, and at last a Martyr, wrote an excel­lent Apology to Antoninus, and the whole Se­nate complaining of the injustice of proceed­ings, and shewing the innocence of the Chri­stians Doctrines, Rites, and Lives. Upon [Page 15] which the Emperor being now satisfied, that those men were followers of that which was good, did in a Letter to the Common Council of Asia, and to all the Greeks (which is yet extant) sharply blame his Officers for their rash­ness; and ordered, that no Christian should suffer more, unless he attempted the distur­bance of the Empire; which he was morally assured, no true Christian would go about.

Indeed his Successor Aurelius Antoninus most grievously afflicted the Church in several pla­ces Vide Justin. Apol. in fine. Euseb. Hist. lib. 5. c. 5 Ter­tul. Apolog. c. 5. of the Empire. For new accusations were invented; and therefore New Edicts were publisht against them. But all this while even that Emperor seem'd to have been mistaken concerning the Church; for it is not credible that a person of such great worth as Antoxinus was of (being an exquisite Philosopher, and a Stoick) would have been so cruel to good men; but would have spared them at least, for common Morality and Virtue sake, had he been satisfied of their Integrity. However, when S. Melito, Apolonaris, Athenagoras, and some more, open­ly vindicated themselves and their Brethren, and desired nothing but that Justice might be done them, it had a mighty Effect and Influ­ence upon the Emperor; though nothing wrought on him so much as the Miraculous Rain which fell at the Prayers of the Chri­stians, when he and his Army were in the bowels of Germany ready to perish for want of [Page 16] Water: then he was Convinced, that God was with the Christians; and so set out an Edict, that they should be kindly used for the future, and that whosoever should accuse a Christian only under the Notion of a Chri­stian (as if that were Crime enough) should be burnt alive.

And so the course of the World went tol­lerably well, till Severus gat into the Throne; De Severo vide Tertul. ad Sca­pulam. nay indeed for some time after: For at first he was very favourable to our Religion, ha­ving some Knowledge of it, and a kind Opi­nion of its Professors. For (as we are told by Tertullian, who flourisht in his time) he entertained one Proculus, a Christian in his own Palace, and was not displeased though he knew, that Proculus instructed his Son Anto­ninus Caracalla in the Christian Religion; he was gracious to many of the Roman Nobility, whom he knew to be Christians, and protected them from the Rage and fury of the populace. 'Twas pitty indeed he did not go on, when he was in so good a way; but the truth is, ma­ny great men there were, that were pertina­ciously addicted to Heathen Superstition and Idolatry, and never left raising and carrying of lies to his Ears against the Christians; and he believing them upon their report, became quite another man, if I may so call that Bar­barous Wretch; vvhich provoked Tertullian to write his admirable Apology; wherein he vin­dicated [Page 17] the honour of our Religion, and the innocence of its professors; which tho' it had little effect upon Severus himself, yet it had upon his Son Caracalla, so that his Reign vvas peaceable, as his Successors was too; till Maximinus made foul Work again: But we need not wonder at him; for he vvas a man of sordid Birth, and Brutish inclinations; first a Shepheard, then a Robber upon the High ways, next a Soul­dier, and at last a Prince forsooth, though a Prince that would understand nothing but Arts of wickedness, and therefore deserves Tert. Apol. c. 5. to stand by himself. If you reckon from Nero downward, you will find Tertullians Observation True, that of all the Roman Emperors to his time, there was none that had any ordinary regard for Natural Re­ligion or Humanity, who offered violence to the Christians; when once they through­ly discovered what the Nature of Christi­anity, and the temper of Christians was.

And the same Observation I might pur­sue further on still, even to the days of Constantine; had I time to do it, and were the thing necessary, after what has been shew'd already. For still as our Religion appeared (I say industriously, Our Religi­on; for that which was then the Aposto­lical and Catholick Religion there, is ours now; as it appeared) in its Native Beauty: [Page 18] it ever commanded, first the Pity, then the protection, and at last the Love of all that had Souls, of all that had any value for Virtue and honour, till in the end Princes them­selves were enamour'd with it, and count­ed the Cross the Noblest Ornaments of their Crowns and Scepters.

3. But I shall not make any more Histo­rical Observations, presuming that these few are sufficient for the confirmation of the point in hand. VVhence I shall novv by vvay of application of this vvhole matter, put that question of the Apostles in the Text vvith reference to our selves, And vvho is he that vvill harm us, if vve be fol­lovvers of that vvhich is good? Had the Primitive Christians, been of some mens temper; had they taken such a prospect of times, as some among us are ready to take, whose fears are apt to reach as far as the VVorlds end; 'tis a wonder if they had not answer'd St. Peter thus, Nero will undoubt­edly hurt us, and so may Vespasian and Ti­tus too, nay Constantine himself, for ought we know, to be sure such a one will, if we be not so Politick as to exclude him before hand, and provide some strong Association in time. But this vvas not their Temper, nor St. Peters Jealousie: All that he had to direct them, and all that they had to take care of, vvas this, to be follovvers still of [Page 19] that which was good, and to follow it so, as to approve themselves to God, and to the VVorld, to make it plain and manifest, that Vertue and a good Conscience was their whole study; this, this was that, which carried them out, which supported the Ho­nour of Religion, which secur'd its Interest, which made it lovely, stable, prosperous, even in times of Heathenism.

Now if we too take this Christian, this Prudent and effectual course, who is he that will go about to annoy us? Little Troubles indeed we must never expect to be free from as long as the VVorld standeth: For the Church of Christ hath ever been vexed with some Briers or other, some Thorns have ever been in its sides; nor hath Our Church been without them; we have had some Brambles of our own growth, that have made our Church not only smart, but bleed too: Nay, we have had such of late, as like that Bramble in the parable, Jud. 9. would in all haste have been Reigning over us, and would have devoured all the great Trees in Lebanon. Perhaps we may ne­ver be free from those scratching, but con­temptible Shrubs as long as the old Curse continues upon the Earth; some or other may still be springing up among us: But the Church can never dye of a Thorn; nor can such paultry things do us any conside­rable [Page 20] injury, especially when they are over dropt by the Tall Cedars; while we shall be protected under their shaddow, if we do but know and adorn our Station, and grow in Grace, and be manifestly and plainly mindful of that which is good.

What hard Usages did yet Primitive Christians undergo, who were taught, not with Briers and Thorns only, as the Ex­pression is, Jude 8. but with Harrows and and Axes too? And yet you see what ad­vice was given them here in the Text; and because experience and matter of Fact is such a strong argument. I have particularly shew'd you how successful that advice was, and even in those most discouraging times, when Tyranny was the Government, and Paganism was the Religion of the VVorld.

Blessed for ever, blessed be God, this is in­finitely far from being any part of our Case; Nay, but that some love to be ungrateful both to God and Man, methinks we should all look upon our selves as obliged (I am sure, we are highly bound) to tender Hea­ven our most hearty Thanks, that notwith­standing all our High and Monstrous Pro­vocations (that which is proper for us al­ways to consider and think of) God is still so propitious to us, as that we have a very fair prospect, touching the security not of [Page 21] our Persons and Fortunes only, but of that too, which is and ought to be, far dearer to us than our very Lives; I mean, our Esta­blisht and incomparable Religion.

Having therefore such encouragements, and those grounded upon such Foundations, let us, in the Name of God, once more ob­serve the directions in the Text, and shew our selves still hearty followers of that which is good. We may be sure no valuable inju­ry can be done us, if we our selves be but careful to do Our part; that which is both our Duty and interest to do. Therefore instead of leaping over our Line, to trou­ble our selves and the VVorld with inordi­nate Fears, let us seriously apply our minds to our Business, our proper and necessary business; not doubting, but that which ser­ved so to carry out the Old Christians, will serve much more, to secure us, not from Calamity only, but even from danger of it: Two things especially were unjustly laid to their Charge, viz. that their Religion was New, and that they themselves were wick­ed: When once these two points were fully cleared, Sovereign Princes became not their Friends only, but their fellovv Christians too.

Novv as to the first of these (an accu­sation, vvhich hath been unjustly laid to [Page 22] Our charge too) vve have made it abun­dantly evident to all sober and teachable, though prejudiced persons, that our Faith is that vvhich vvas once for all delivered unto the Saints. This vve vvill for ever a­bide by, this vve vvill be bound to make evident still. But if men vvill not see our Evidence, vve confess it is not in our povv­er to vvork such a Miracle, as to put eyes into the blind, and force them to see, vvhe­ther they vvill or no; and yet I cannot tell, but time and Constancy may do even that too, as it did in the former Ages of Christianity.

As Our Faith is manifestly Pure, Catho­lick, and Apostolical; so let us do it that Honour and Right (novv especially) as to make it plain and Evident to the World, that our manners are suitable thereunto. This vvas the Great Evidence that in anci­ent times did by degrees so affectually con­vince the Enemies of our Religion; for by observing the Excellent Lives of Christians, they vvere Naturally led first to a search, then to an Admiration, and in the end to the profession of our Doctrines, and by these means our Religion came not only to a quiet, but to a Regnant condition in the World.

For your imitation and Encouragement [Page 23] in this Case, shall I now at the close of this Discourse tell you, what those good things were, which were then so taking and ami­able in their Eyes? Why, in short it was this; an entire, sincere, and Universal Pra­ctice of the precepts of Christianity. St. Paul hath drawn up all into a short Summa­ry in Philip. 4. A place, where he advised the Philippians to be careful for nothing, mean­ing the things of this World, which the ge­nerality of men are apt to be most careful for: Be careful for nothing, ver. 6. and then he adds, ver. 8. Finally, Brethren, whatsoever things are true, whatsoever things are Honest, whatsoever things are Just, whatsoever things are Pure, whatsoever things are lovely, what­soever things are of Good Report; if there be any Vertue, if there be any Praise, think on these things. These things the Primitive Christians had learned, and received, and heard, and seen in the Holy Apostles; as it follows there; and as they did and pra­cticed these things, so the God of Peace, was still with them, till he made their ve­ry Enemies to be at Peace with them also.

Yet by the History of those times I ob­serve, that there were some special and particular Vertues which the Pagans took great notice of, and were induced to be very favourable and kind to the Christians for. As Severus the Emperour was exceed­ingly [Page 24] pleased with that Command of our Blessed Saviours, so that he had it engra­ved upon his Plates, Whatsoever ye would that men should do unto you, even so do you unto them: In like manner other Prin­ces were pleas'd and taken with some singu­lar Remarks in the Lives of Christs fol­lowers, which they observed perhaps above other things, because they did most conduce to the Honour, and interest, and peace of their Government: And these were the things, The Primitive Christians were ve­ry diligent and honest in their several Cal­lings; they minded their own business, not medling with matters that were out of their Sphear, especially with the business of their Governours: They studied to be quiet, and as much as in them lay, lived peaceably with all men: They were just in their deal­ings with all men; and very Candid, and charitable in their censures of their Rulers. They abhorred that Villanous Practice of suspecting and reviling Magistrates: They were afraid for Conscience sake to raise and disperse lies, to render Princes odious; but did ever put the kindest Constructions upon their Counsels and proceedings, that they were capable of. They would not by any means affront them, or contumeliously use them, or speak evil of them, or pray back­ward for them (I mean, pray for their i [...]l fortune or ruine, as some pestilent Men [Page 25] would now adays make us believe) no they behaved themselves towards them (though mortal Enemies to their Faith) with modesty and reverence, and all due respect. They paid them their Tribute Mony honestly; they served them in their Wars with all Fide­lity and Courage. If any thing was re­quired of them, which was inconsistent with a good Conscience, and the Laws of Christ, they would decline it indeed, even unto Death, but still with tenderness, and a Religious regard to the Honour and Au­thority of the Emperor. They lookt upon him as Gods immediate Minister, next to God, and subject only unto him, and there­fore unaccountable to any in this world; and accordingly they feared, and honoured, nay loved him, because he was Gods De­puty here below, and in the Earth Supreme. They never went to their Devotion, but the Emperor had a great share of it; and even when times were ominous and threat­ning, then too they would pray for his Health, and long life, for Victory in his Arms, and for his wellfare and good suc­cess in all his just Undertakings. As for resistance, they detested and disclaimed the very thoughts of it, so that they would suffer themselves to be cut in pieces rather than they would rebel, though several Laws were on their side, and they had the Sword in their Hands, and had strength [Page 26] and Forces enough to to make the whole Empire tremble. In all lawful instances, none more ready to obey, none more faith­ful in their obedience; but in other Cases, none so willing to dye at their Princes Feet, as the Christians were.

These are some of those things which are honest, and just, and pure, and lovely, and of good report; and by following these good things, the World was at last satisfied, that they were good men; and so the Church by degrees wrought it self out of those difficulties and hardships, which it felt and lay under, when our Religion first en­tred into the World.

Happy shall we be now, if like the Old Christians, we be thus followers of that which is Good; so that all men may see, and be convinced that we are so. This is that which will be a security to our Church an Honour to our Religion, a Comfort and satisfaction, as well as a security to our selves: 'Tis that which will not only bring Peace to us in this Life, but will bring us all to those unspeakable Joys and Comforts in another, where infinity of pleasure is laid up in store, as the endless portion of all those Blessed Souls, that Love the Lord Jesus in sincerity.