The Divine Goodness a Pattern to All. A SERMON PREACHED At the Assizes held at Chester, Sept. 16. 1689. By HENRY NEWCOME, M. A. Rector of Tatten-hall, in the County Palatine of Chester. IMPRIMATUR, Octob. 22. 1689. Z. Isham. R. P. D. Henrico Episc. Lond. a Sacris. LONDON; Printed by J. D. for Jonathan Robinson at the Golden Lion in St. Paul's Churchyard. 1689. TO THE Right Reverend Father in God, NICOLAS, Lord Bishop of CHESTER. My LORD; BEing commanded by my Lords the Judges, the High-Sheriff, and the most Honourable of the Auditory, to which this Sermon was preached, to publish it; I was induced in deference to their better Judgements to hope, that what such approved of from the Pulpit, might do some good from the Press. The Design was sincere, according to my mean Capacity, to recommend to those that heard me their Duties, suitable to the occasion, and to discourage that Immorality, which hath in this last Age been the Disgrace of our Gentry, and the Bane of this Nation. I presume to prefix your Lordship's Name to it, not only because I am assured you will readily lend me the Authority thereof, for promoting so good a Design, but also that I may lay hold on this first opportunity, to make a public Acknowledgement of your extraordinary Favour and Bounty in preferring me to that Station, which I now enjoy in the Church. That this plain Discourse may be some way serviceable for the promoting of Justice, Charity and Sobriety, for which end it was first preached, and is now published; That your Lordship may long live among us, to second that great Example recommended in it, by your own, and that God will at length reward in Heaven your Kindness and Bounty to me here, is the hearty Prayer of, Your Lordship's most obliged and obedient Servant, HENRY NEWCOME. 1 PET. three 13. And who is he that will harm you, if ye he followers of that which is good? IT's every Man's Enquiry, Psal. 4.6. Who will show us any Good? But that will be in vain till they have found where to be safe from Harm. Nature, which teaches us to love ourselves, obliges us to endeavour our own Preservation, as necessary to our Happiness. For Safety is the first part of Felicity, and that is best consulted by Religion. The Altar of God is a sure place of Refuge; 2 Cor. 6.7. and the Armour of Righteousness the best Defence. For, Who is he that will harm you, if ye be followers of that which is good? Which words contain two Parts; a Duty, and a Privilege annexed to the Performance of it. The Duty is, to be followers of that which is good. The Privilege, or Advantage of such, Who is he that will harm you? i. e. None will, none can harm such an one. I shall first explain the Duty; and then consider the Privilege annexed as a Motive to it. I. First for the Duty. To follow, hath relation either to an End or a Pattern, and still denotes either to pursue a Design, or transcribe an Example. Here the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Imitators, evidently confines it to the latter Notion. The only difficulty to the explained is, what is to be understood by that which is good, which is here proposed as the Pattern or Example, which we are to follow, or imitate. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Good, not only in the Writings of Plato, Trismegistus, and other Heathen Philosophers, but also in Sacred Writ too, is used to signify God Himself: As when our Saviour saith, There is none good but one, Mat. 19.17. that is God; he seems to appropriate to God this Title of The Good. And if we consider the Verse before my Text, we find that it is the Lord, whose Eyes are over the Righteous, and whose Face is against them that do Evil, whom the Apostle recommends under the Notion of the Good, to our Imitation. Be ye followers of the Good, is the Duty in the Text, which is the same with what St. Paul recommends to the Ephesians, to be followers of God as dear Children. Cap. 5.1. Only by styling God the Good here, St. Peter seems to restrain that general Precept of imitating God to that Divine Perfection, which is the most proper Object of our Imitation, his Goodness. Plutarch derides the Ambition of some Princes, that affecting the Power of the Deity, would be painted with Thunder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mor. p. 780. or a Trident; showing their Folly (saith he) in desiring to be like God in what they could not attain, whilst they despised what is most Divine in the Deity, and what he is most willing they should share with him in, his Justice, Meekness, Lenity and Bounty; that is, in the Apostle's Language, his Goodness. Adam aspiring to be like God in Knowledge, and Lucifer in Majesty, that was cast out of Paradise, and this out of Heaven: But for Angels or Men to covet to be like God in Goodness, never will be a Transgression; Nay, it is our Duty, it is the chief End of our pure Religion, and will be our Perfection to imitate God in this, which is his Glory, Exod. 33 18, 19 the very best and most imitable of his Perfections. To be Followers of this, whether in a public or private Capacity; whether in the Offices of Magistracy, or common Neighbourhood, would constitute a good Christian. First; Magistrates cannot have a better Example, than his Goodness, who governs the World, to transcribe in the Exercise of their Authority. And that both in respect of his watchful Providence, and his untainted Justice. 1. For the first. It was a gross and low Conceit, which Epicurus framed to himself of the Divine Nature, when he apprehended the Care of his Creatures too cumbersome an Employment for him, or that it was inconsistent with his Happiness to provide for theirs. Since the best Natures are most communicative, and equally happy in dispensing, as enjoying, their own Goodness. And to suppose God otherwise, were to deny him to be the best of Being's, that is, to be God. What therefore was the Commendation of the Roman General, that he took care not only to provide Pay for his Captains, but even Litter too for the meanest Beast that served his Camp, is much more true of the Lord of Hosts, whose Care and Bounty is exerted towards the meanest as well as the noblest of his Creatures. And when the Scripture styles Magistrates Gods, Psal. 82.6. it intends they should imitate God's Providence, as well as share in his Authority; and be as ready to undergo the Toil, as enjoy the Honour of governing Antigonus styled the Royal State a great Slavery; and nothing can reconcile a good Magistrate to the Drudgery of his Office, but the Conscience of the great Good he doth thereby to others. Every Crown and Ensign of Authority hath its Thorns, which he bears (as the Saviour of the World did his) for the good of Mankind, which in a lower Capacity he designs and endeavours to promote thereby. But as in his Care, so also, 2. In the distribution of Justice, a good Magistrate makes the Divine Goodness his Example. It was for this, saith Plutarch, Moa●l. p. 781. that the Heathens represented Justice to be always with Jupiter; not as Anaxarchus glossed, to flatter Alexander after the Murder of his Friend Clitus, as if whatever a King did, were to be accounted just, but because Jove himself cannot rule the World longer than Justice is his Assessor. 1. Consider then, that God sits not in Heaven an unconcerned Spectator, but a compassionate Helper of the Oppressed; He hath his Ears always open to their Cries, and hears nothing so soon as the Groans of Injured Innocence: When such cry, Exod. 22. v 3. with zer. 27. he saith, he will surely hear them, and for this reason, because he is gracious. This Goodness are the Earthly Gods to transcribe, as remembering that they were ordained (to use the words of judicious Bishop Sanderson) not so much for their own sakes, Serm. 1st ad Magis. p. 86. §. 10 that they might have over whom to bear rule and to domineer at pleasure; as for the People's sakes, that the People might have to whom to resort, and upon whom to depend for Help and Succour, and Relief in their Necessities: And that it is not a Power to hurt, but a Power to help, that makes them like the Deity. From whom they may learn not only Compassion toward the Innocent, but also 2. Patience towards the Guilty. It was not the least witty of Momus' Censure, when he found fault, that the Savage Bull had his Eyes under, rather than above his Horns. Sure I am, all Power ought to be governed by Reason; and that is so, which takes its measures from God. Gen. 18.21. He went down to see whether the Sin of Sodom were as heinous, as the Cry of it was loud: Not that he needed Information, but that Magistrates by his Example might be induced with Diligence and Patience to hear, examine, and inquire into the Truth of things, whether judicial or criminal, before they pass Sentence. And, 3. Lastly, that they swerve not from their Rule, they must not be influenced by the fear or favour of Men, to part with Justice, Conscience, or true Honour. They must not let Gold turn the Scales in Judgement, nor preponderate the Reason and Merits of the Cause: But so impartially and with that noble Resolution perfrom their Duty, as to discourage all Attempts to pervert them. They must not fear Vice, when most bold or best befriended, but dare to punish the greatest as well as the meanest Crimial that is brought before them: For this is to be like God, who hath oft declared, that he is no Respecter of Persons, but will judge all Men according to their Works. Greatness cannot awe him, nor can Misery melt him: The rich Man's Purse, the poor Man's Tears cannot bribe him. Omnipotence cannot be frighted, nor all-sufficiency corrupted. God loveth none so as to injure any other for their sakes; nor doth he hate any so, as to sacrifice his Justice to Revenge. Psal. 97.2. Clouds and Darkness are round about him; ie. there may sometimes be obscurity in the Divine Dispensations, through which Men may not so clearly discern the Equity of his Proceed; yet Righteousness and Judgement are always the Habitation of his Throne. Prov. 25.5. As the King's Throne on Earth, so God's in Heaven, is established in Righteousness. And in this Mirror of the Divine Goodness Magistrates may discern their Duties; good ones may see themselves in it, what they are, and others what they should be. But lest the Mirror should have contracted any flaw by my rougher handling of it, I shall conclude with the words of King Jehoshaphat to his Judges, wherein you have the Parallel more exactly drawn. Take heed what ye do; for ye judge not for Man, 2 Chron. 19.6, 7. but for the Lord, who is with you in Judgement. Wherefore now let the Fear of the Lord he upon you, take heed and do it: for there is no Iniquity with the Lord our God, nor respect of Persons, nor taking of Gifts. I proceed, Secondly, To recommend this Example of the Divine Goodness to others in a more private Capacity, as an excellent Rule of their Duties, especially in these four branches of it, viz. Justice, Bounty, Mercy, and Purity. 1. Justice. God in all his Dispensations and Actings is so just, that no Man was ever wronged by him. He appeals in this respect to all the World by the Prophet; Ezek. 18.25 Are not my ways equal? For they must needs be so, since there is not in him any of that Ignorance, or those blind Affections (such as Fear, Rage, Covetousness, or the like) which commonly lead Men into unjust Designs. Be ye then righteous, as God is Righteous. 1 Joh. 3.7. Let not Greatness please itself in bearing down the Rights of Inferiors, there is no Example of any such thing in God. Let not rich Men attempt to corrupt Justice by Bribery, or undermine it by hired Perjuries: Let no Advocate be found (to use the words of a late Reverend Writer) of so degenerous a Mind, or so mercenary a Tongue, as to plead any Cause to obtain the Ends of Avarice or Ambition; as if, with the Italian Lawyer, he thought himself only the Advocate of his Client, and not of Justice. Let no Witnesses, to gratify a Friend, to curry Favour with a Superior, or to be revenged of an Enemy, enlarge their Evidence beyond the measures of Truth. Let not Jurors, through heedlessness or prejudice, give away any righteous Cause by an unrighteous Verdict. In a word, let every one now to be concerned in the Administration of Justice, remember what the Apostle affirms, That God is righteous, and he only who doth Righteousness is born of him. 1 Joh. 2.29. Nothing, saith Plato, is more like God than a just Man, and such an one only is entitled to the Privileges of his Children. Unjust Men rather follow the Wickedness of the infernal Fiends, who do what Mischief and Wrong they can to the whole Creation, than the Goodness of God, who doth Right to all Men, even to the Devil, and bad Men themselves. But as the Justice, so 2. The Bounty of God, is another branch of his Goodness to be transcribed by us. When God declares himself abundant in Goodness, Exod. 34.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expresses it by an Hebrew word, which most frequently denotes Bounty: And as He himself is infinite; so his Bounty is (I had almost said) somewhat more, extending, besides himself, to every one of his Creatures. For what was the Creation, but a wonderful Emanation of the Divine Goodness? What is his Providence, but his daily Beneficience in maintaining and providing for all the Creatures he hath made? And not to mention his Care of inferior Being's, how innumerable are the Benefits that Man derives daily from his Goodness? Man, whom he hath advanced above the rest of his visible Creatures, as in the dignity of his Nature, so also in the multitude of his Favours. For doth not Time continually travel in the production of new Blessings on us, every Season entertaining us with its peculiar Conveniences? Is not every Creature given us to serve our Necessities for Food and Raiment, nay and to minister to our moderate and sober Pleasures too? But not to stay on smaller Largesses, hath not the same Bounty given us his eternal Son to be born, to obey, to suffer and to die, in purchasing Heaven for us? Hath he not sent his holy Spirit to assist us, and given us his holy Gospel, and, by a late Miracle of Mercy to this Nation, confirmed us in the possession of it, to direct us in the way thither? Is he not ready to give us all things we need, all things that are fit for us, and that for ask? Yea, and doth he not frequently by his Bounty preventour Petitions, as well as exceed our deservings? God's Bounty is a Fountain always running over, and yet never exhausted. And need I now to say, Who is a follower of this Goodness? Not sure the Envious Man, who is so far from giving to others, that he grudges them the Gifts of Heaven. Not the Covetous Man, who is so far from being bounteous to others, that he is not so to himself, but for fear of dying a Beggar, lives like one. Not those selfish narrow Souls, that can influence no wider than the Bodies they inform; confining their Love and Care to their own Carcases; and like the fat Monk, who, at the dissolution of the Abb●es, had got a Pension for his own Life; not at all concerned for the Necessities of others, so they can save their own Stakes. But least of all, those morose Malicious Men, who love Mischief, delight in harrasing and ruining their Neighbours; and like the Hedgehog (as one compares him) wrapping themselves in their own soft Down, turn their sharp Prickles to all the World besides. No, he only transcribes the Divine Bounty who is ready to distribute, 1 Tim. 6.18. willing to communicate; Who, like the Sun, liberally scatters about him that Light wherewith he abounds, and withholds his warm Influences from none of his Inferiors, that wants them. Who (as * Epist. ad Diog●. Edit. 1593. p. 387. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin Martyr pursues the Character) takes part of his Neighbour's Burden, gladly communicates to them any good thing, wherein they are deficient, and by bestowing on them that want, the abundance God hath given him, becomes a God to them that receive it. He (as † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antonius in Jul. Caesar's answers Silenus') who needs the least himself, and gives the most to others, best resembles the Infinite Good, who needs nothing, and gives all things. Let this then be considered by you, whom God hath enriched with plentiful Estates, and so qualified, that you may be great Blessings to your Country and to your Inferiors. Look up to Heaven and remember, that you are not Great as God is, unless you be Good too; unless you lay out yourselves in Works of Beneficence for the Service of the Public, and the relief of the distressed; unless as you have more than others, ye do more Good with it; nay, unless ye can not only give to them that need your Bounty, but forgive them also that need your Mercy. Which leads us to the next branch of the Divine Goodness, which we are to imitate. 3. His long-suffering and Mercy toward them that provoke him. That God is patiented and merciful, not easily provoked, nor inexorable when he is provoked, is as evident as that we survive the Sins we have committed, and live still in hopes of pardon after all our Provocations. Our own Experience assures us, that he is not wont to send down Fire from Heaven upon the kindling of every Lust below. That he doth not command the Earth to swallow up every bold Offender, as soon as he hath made himself unworthy to tread on it: That he is not always moved at the first Affront, but is still as slow to Wrath, as we are forward to provoke, and no less backward to punish, than we are to reform. For do not all of us breath by the benefit of his Forbearance? Had not the very best of us been dead, in the Grave, in Hell long since, had not he made known his Power, Rom. 9.22. by enduring with much long-suffering us Vessels of Wrath, so fitted for Destruction. But to forbear with Sinners is not all the Goodness that God shows towards them; for he is always ready to forgive them, and his Mercy is no less conspicuous than his Patience. How importunately doth he invite all Prodigals to return? and how ready is he to entertain and embrace them when they do? How loath is he that any of us should die in our Sins? and how forward to give us Life, if we forsake them? And in the mean time, even whilst we persist in our Rebellion, how constant is he in his Care of us, and Bounty to us. And need I now to say, who are the followers of this Goodness? Not sure the froward and passionate, the cruel and revengeful Man, who never forbears with any that provoke him longer than till he have an opportunity of Revenge, and is never at rest till that be found out: Not those tumultuous Spirits that never can be quiet, till they have signalised their Resentments by the ruin of their Adversaries, and through the unruliness of their Passions, are miserable themselves, till they have made their Enemies so. No; such impetuous Souls derive their Heat from Hell, not from the calm Influences of Heaven, Rev. 12.12. and imitate the great Wrath of that wicked one, whose Malice designs the destruction of Mankind; not the Goodness of God, Isa. 30.18. who always waits to be gracious, even toward the most provoking Offenders. If you will transcribe this Copy, you must be slow to Wrath, Jam. 1.11. and merciful as your Heavenly Father is; and that is not only to the good, but also to the unthankful and evil: Luk. 6.36. You must be so just toward others, as not to need Pardon from them; and so merciful, as never to deny Pardon to any that need it from you. You must resolve to practise no other sort of Revenge on your Enemies, than by your kindness to heap Coals of Fire on their Heads; Rom. 12.20, 21. and according to the method of Divine Goodness in leading Sinners to Repentance, Rom. 2.4. take this only course to make them repent the Injuries they have done you, by overcoming Evil with Good. And now you have a fair opportunity to show this Christian, this Divine Temper. Whatever Injuries may have formerly been done to any of you, now that you have it in your Power to be revenged, let the World see you have forgiven them: That the Christian hath so much the advantage of the Man, and of the Gentleman too, (according to the common standard of Gentility) that you can exult as much in such an occasion of expressing your Meekness, as any others may have done formerly in signalizing their more passionate Resentments: That you prefer the glorious Triumphs of Christian Patience, and the Peace of your Country and the whole Nation, that may be secured thereby, above the little Satisfaction of some angry Retaliations: And had rather make others ashamed of their Heats, by setting before them the instance of your calm and sedate Temper, than seem to justify what they have done, by doing any thing like an imitation of it. It only remains that I recommend the Divine Goodness to your Imitation, 4. In respect of his Purity. That God is a Being infinitely pure and holy, and that all Immorality is as contrary to his Nature as his Laws, can be doubted by none that believe him to be a most perfect Being. Some few are so debauched in their Principles, as not to acknowledge Virtue a Perfection, and Vice an Imperfection. God's Moral Laws then, whereby he obliges us to Purity, are not the bare result of his Will, but of his Nature; and all Immorality and Debauchery is odious to him, not barely because he cannot abide to be disobeyed, but because it is contrary to that eternal Reason, which is founded on the Purity of his Nature. Heathen Poets indeed represented the Transformations of their Deities, and the abominable Extravagancies then committed by them. Yet so far were their wisest Men from imagining any such things consistent with the Divine Nature, that Plutarch tell us, De ‛ E● apud Delphos, p. 393. E. they accounted it an unholy thing to report them, or even to hear them. If then you will follow God's Goodness, you must, according to the Apostle's Exhortation, purify yourselves, as God is pure. 1 Joh. 3.3. And I hope it will not be judged impertinent for me (now that I am called to speak to this Honourable Auditory) to become the Advocate of contemned Morality, and to recommend Purity and Sobriety to you Great Ones; whose Example would as effectually teach it your Inferiors, as it is too evident it hath already done the contrary. Who sees not that the Profaneness and Debauchery, that every Clown is now so expert in, had its Original from the Honourable and Worshipful? Retainers have imitated their Patrons, Servants their Masters, and Tenants their Landlords, transcribing into their own Practice the Profaneness, Drunkenness and Whoredoms, which they observed to be not practised only, but even applauded among them. And so far hath this prevailed, that it hath been accounted (I need not to say) almost a Scandal for a Gentleman to be sober; So that he that durst not Swear, or Drink, or Whore; that had not some, or all of these Gentile Qualities, was accounted a mean illbred Fellow, and of no other use than to be rediculed by the rest of the Company. It hath been condemned as ill Manners to pretend to, and practise better Morality than the rest; and some, resolved to be virtuous, have thought it their safest Course to avoid such public Appearances of the Gentrey, because they judged it hard to be virtuous among them. Thus it hath been: Is it now otherwise? There hath been a great and happy Revolution in the Times; Is there any such Change in our Manners? The Gentry have to their Honour shown an extraordinary Zeal for their Religion, hazarding their Estates and Lives for its Preservation: And may it not now be reasonably expected, that they should practise, which is the only way of enjoying what they have purchased? There is nothing doubtless more base and below a Gentleman in the whole Catalogue of Vices, than Hypocrisy and Dissimulation: And there cannot be a more base Hypocrisy, than for those to pretend Zeal for any Religion, who have, who will have no Religion at all; than for them to contend with so much heat for our Faith and our Laws, who are resolved their Lives shall be a continued Villation of and Affront to both. Show then the sincerity of your Profession by your practice. Let the World see, that you love your holy Religion, by living it; and that you are truly Zealous for the best of Churches, by leading Lives, such as may be for her Honour. Let Swearing be left out of your common Conversation, where, to say the least, it is Impertinent, and altogether Insignificant, unless it be of the Speaker's Profaneness: and reserve it for Courts of Judicature, where, with Truth, Jer. 4.2. Judgement and Righteousness, it may be useful. Let Drunkenness be banished from your Society, and the vile fashion of provoking it, by urging Healths, now at length Sacrified to the Honour of Sobriety. Let unchaste Embraces be Strangers to your beds, and Whoredom and Adultery, as much hated by you, as it is sure to be severely judged by God. Heb. 13.4. That as the Gentry are wont to leave Fashions, as soon as the Commonality take them up, you would now leave these and such like Vices, which they have learned from you, and by your eminent Sobriety help to retrieve them too. How else should you expect, that the pure and holy God should continue his Protection, or appear any longer as your Deliverer? How else should it be thought, that what you have done, hath been out of Zeal for Religion, and not rather Interest under that Disguise; if, after your Point is gained, Religion be cashiered, and when your Interests are served, your Vices are retained? But I hope better Things of you, though I thus speak; that your Piety, Justice, Bounty, Mercy and Sobriety will give us a sure Prospect of good Times: That thereby you will make God your sure Friend, and then the worst of Men that are, or shall be against you, shall not be able to harm such Followers of that which is Good. Which brings me at length to the second Part of my Text. II. The Privilege of such as follow the Divine Goodness. None will, none can harm such an one. 1. This Interrogation supposes an Improbability at the least that any should desire their Harm. There is such an attractive Beauty in this Image of the Divine Goodness, as will effectually recommend the Owners of it to the esteem and love of all Mankind. For a good Man (the Apostle saith) one would even dare to die. Rom. 5.7. A Man of this Character is so useful a part of this World, and obliges so many, that he must needs have the fewest Enemies, and the most, and the best Friends. Friends that would run the greatest Hazards, perhaps venture their own Lives for the preservation of his: Who so savage and brutish as to be Enemies of those that are public Blessings to Mankind? They are snarling Curs indeed, that bark at those great Luminaries, which by their Sovereign Influences cherish all inferior Being's. However, if such have any Enemies, the warm Influences of their Kindnesses are likely to melt them into a more soft and gentle Temper; or at least the energy of God's Providence will, who hath promised, 〈◊〉 1● 7. that when a Man's ways please him (as he cannot but be pleased with such a lively Image of himself) he maketh even his Enemies to be at Peace with him. But it's possible there may be some so monstrously bad, and advanced so far toward the Nature of the Devil, as to hate them most that are most like to God, and for that reason most unlike themselves; and to breathe Destruction against all, whose Perfections upbraid and expose their Vices. However, these followers of God's Goodness may defy their impotent Malice. For, 2. Let such do their worst they cannot harm them. The Interrogative here, as frequently in the Scriptures, more vehemently denies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who shall (i. e. none shall) be able to harm you? Which will appear from the Consideration of these three Particulars. 1. That no external Evils that the Malice of Men can bring on them, can rufflle the inward Peace and Serenity of their Consciences. Naturalists take notice of the Sagacity of the Hedgehog, whom Nature hath taught to retreat within herself, and take Sanctuary under her own Prickles against the Violence of stronger Beasts. In Allusion to which the Royal Stoic Antoninus counsels his virtuous Man, for Security against external Evils, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, §. 28. to contract himself within himself, to retreat into his own Breast, and take Sanctuary against external Violences under the Protection of his own Innocence. A merry Heart, saith Solomon, or rather † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 15.15. a good Heart, is a continual Feast. A Feast that cannot, like Caligula's, be disturbed by a flash of Lightning, or clap of Thunder; a Feast, whose Viands cannot be snatched from thy Mouth, nor thou defeated of the Entertainment by the most potent Malice. Let Oppression rob thee of thy Estate; Let Calumny blacken thy Reputation: Let hard and cruel Usage impair thy Health; yet none of them can rob thee of thy Innocence, or that inward Peace that results from the Conscience of it. When Storms roar abroad, there will be a Calm within, and the soft Whispers of a good Conscience, those Eccoes of Heaven's approbation, will charm thee not only into Peace, but but Exultation and Rejoicing, even when the World breathes out nothing but Threatening and Destuction. The followers of God's Goodness are hereby assured, that God is with them, and that makes them not to fear what Men are, or what they act against them. And the less, 2. Because what is done against them, God will help them to become better for it. De Provide. c. 4. Seneca compares his wise, virtuous Man, to Phidias, that famous Statuary, who could show his Skill not only in Ivory, Brass or Marble, but (when those were wanting) in base Materials, by carving on any Matter the best Work it was capable of. For as a good Man can exercise his Virtues in the midst of abundance, so (when stripped of that) in Poverty. He can be virtuous at home, and (if driven thence) in Banishment: Like the Fire, which turns all sorts of Fuel into its own Nature, and increases its Heat and Brightness by those Heaps, that seem to threaten the smothering of both. Or like the Rod of Mercury (as Epictetus compares him) he turns every thing he touches into Gold. L. 3. c. 10. Whatever his Condition is, he makes it best for him by doing his Duty, and exercising suitable Virtues in it. And this not barely by his own Strength, but by the gracious Assistances of God, who hath promised to make all things to work together for his good. Rom. 8.28. And who can harm him, who is sure to be better for all the Harm his Enemies do him? whose inward Peace cannot be discomposed, whose Virtues will be improved by all the Attempts of their Malice against him? Especially considering, 3. Lastly, That his eternal Felicity will be increased by all his temporal Sufferings. Epict. Ench. c. 79. &c Simpl. in loc. p. 296. He may defy his Enemy's Malice, as Socrates did Anytus and Melitus; Ye may kill me, but yet cannot hurt me. Their Malice may thrust him out of this World; but as it cannot keep him out of Heaven, so it will occasion the increase of his Glories there. For as there are degrees of Happiness in Heaven, (one Star there differs from another in Glory) so they that suffer for well-doing, 1 Co. 15.41. shall share in the highest of them. 2 Cor. 4.17. Their light Afflictions will work for them a far more exceeding and eternal weight of Glory. Far exceeding not only the Merit of their Sufferings, but also the Glories of all those that have suffered less than they. Lazarus, who lived a good Man in the most mean and necessitous State here, Luk. 16.23. Vid. Ham. on Mat. 8.11. we find in the most honourable place, next the Master of the Feast, in Abraham's Bosom at the Supper of the Lamb. He that doth and suffers most for God, is sure to receive most from him; so that the Malice of his Enemies designing his Misery will enhance his Happiness, and add to his future Recompense whatever they take away from his present Enjoyments. Anaxagoras (as Plutarch relates) being unjustly deprived of his Estate, and thereby constrained to travel into Foreign Parts, met with such Advantages for the improvement of his Intellectuals, that upon his return home, passing by the Lands which had formerly been his, he said, I had never been happy, if I had not lost you. Such pleasant Reflections will good Men in their Mansions of Glory make on their Worldly Losses and Sufferings. I had never arrived at this height of Happiness, had I wantted Enemies to endeavour my Misery. I had never attained to such an exceeding weight of Glory, had I been pressed by a less weight of Afflictions. I had never enjoyed so much of the Love and Goodness of God, had I tasted the less of the Malice and Cruelty of Men. Thanks therefore to those Enemies that designing my Harm, advanced my Felicity, and by their malicious Charity, helped me to obtain a brighter Crown, in enduring the Sufferings which they inflicted: Or rather Hallalujahs to my good God, who hath turned their Malice to my advantage; and by those that pursued me with a purpose to destroy me, hath driven me further into Heaven for Sanctuary. This is the Privilege of those that imitate the Goodness of God, either none shall be willing, or none shall be able to harm them, because they cannot rob them of their inward Peace, and their external Injuries will make them better here, and more happy hereafter. I shall only add, that as they are safe from men's Malice, so they are also from God's Wrath. A time will come, however the World seems to forget it, when all the Pageantry of this Life will be gone by, 1 Cor. 7.23. and the more dreadful Solemnities of the last Judgement succeed them; when the Realities of the present Scene will be transacted, and the great Assizes of the World approach, whereof we have before us a fainter Emblem. A time will come, when the shrill Echoes of the last Trump shall pierce not the Air only; but the Earth too, and awaken all Mankind out of their deep Sleep of Death to their final Trial; when the Shouts of Angels rending the Skies, shall usher, and Flames of a burning World shall light the Judge of it to his Tribunal. A time will come, when before that tremendous Judge, and the August Assembly of Angels and Men, every one shall be impleaded, have all his secret Crimes displayed, and from that Righteous Judge receive a Sentence according to his Works. And whose followers then will you desire to be found? Who then will far better, than they that have the Image of God's Goodness imprinted on them? Who then can expect a favourable Judge and a merciful Sentence, but they that, having done Good in their public or private Capacities, have neither the Cries of the Injured, nor the Clamours of their own Conscience to appall them? It's not Greatness then, but only Goodness that will avail you. It's not numerous Titles; high Honours, great Authority, no nor great Estates that can then stand you in stead, unless you have thereby promoted Justice, protected Innocence, and set a good Example of Sobriety and Charity. Then every one must stand naked, whatever their external Ornaments here have been, except those only that are clothed in Robes of Righteousness. Isa. 61.10. Then none will be found to have an Interest in Christ's Merits, but they only that have transcribed God's Goodness. And they then being safe from Harm, secure of Blessedness, shall be advanced to that glorious Immortality, where they shall be for ever satisfied with God's Likeness. Psal. 17.15. To which God of his infinite Mercies, bring us all, through the Merits of our Saviour Jesus Christ. Amen. FINIS.