THE Best Guide IN THE WORST OF TIMES, Delivered in a SERMON AT THE GVILDHALL Chapel, ON March 27. 1681. Before the Honourable THE ALDERMEN And several Eminent Citizens Of the CITY of LONDON.  
By WILLIAM ORME, Vicar of S. Bartholomews the Less, London.  
LONDON, Printed for Samuel Carr, at the Sign of the King's Head, near the West End of S. Paul's, 1681.   

To the Right Honourable Sir PATIENCE WARD, Kt Lord Mayor Of the City of LONDON, And to the Honourable Court of Aldermen.  
MY LORD,  
THe Honour and Obedience, which is justly due, and aught to be given to Magistratical Authority, doth many time's influence Men to do that, which the sense of their own unworthiness and Imperfections doth reasonably dissuade them from: Upon which Account, this Sermon is Presented to Public View, with making its First and Humble Approaches to Your Honour.  
For where should it properly go for Maintenance and Protection, but to that Mansion-House, from whence issued forth the Order, which caused it to appear thus habited from the Press.  
This Discourse indeed ●a●l not the Honour of Your Lordship's Presence, that being prevented by Your Lordships much condoled Sickness: But now it lies under and before Your Lordship's eye, not only to be read and examined, but to be taken care of and Defended.  
MY LORD,  
The Times are Dark and Slippery, wherein a Wise man can hardly find his way; and a Strong Man walk without fear of stumbles and falls: how much more the Ignorant and the Weak?  
In compassion therefore to such, I endeavoured all I could to furnish them with the Best Guide, and Surest Rule for their Conduct and Support.  
And if Men would be but as ready and earnest to follow this Advice, which St. Paul gives for their outward Carriage and Conversation, as they are to observe what the Learned gives them, for their Healths and Estates; I am confident Our Clouds of Fears and Jealousies would quickly Vanish: Our Storms of Strifes and Contentions would gather into a Calm; And Our God would defend us from all sorts of Enemies, or else force them to be at Peace with Us.  
In short, I have only this to crave, that my Readers will perufe this Sermon, with the like Good meaning and Honest mind, as it was Preached and seemed to be Herd. And be so kind to me, as to cover its faults with Charity, and so kind to themselves, as to put the rest in practice with Diligence and Perseverance.  
To the zealous prosecuting of which, we (of this City especially) have a double Encouragement and Obligation; The First is the Direction of one that was an Infallible Apostle; The other is the Exemplary Pattern of Your Lordship's Piety, Prudence and Peaceable Conduct: To whose Fame and Merit, I Offer this as my First-fruits, with Hearty Prayers for Your Lordship's Perfect Recovery, and all Possible Assurances, that I Am  
Your Lordship's, And the Honourable Court of Alderman's Most Humble and Obedient Servant, WILL. ORME. St. Bartholomews the less, April. 18. 1681.   

A SERMON PREACHED AT Guild-Hall Chappel, March 27. 1681.  PHILIPPIANS I. 27. The former part of the Verse. 
Only let your Conversation be as it becometh the Gospel of Christ.  
THE constancy and reality of a Friend is never so visible and known as in the time of straits and necessities. The skill and courage of a Pilot is never so much tried and proved as when the Vessel is engaged with a Tempest.  
In such like seasons as these S. Paul took the opportunity of showing his admirable prudence and hearty love for and to his Philippians, who were in a distressed and deplorable condition, when he sent them this Epistle.  
For first, they were miserably rend and divided by the artifices of some ill-minded men, who partly out of ambition of setting up themselves, and partly out of envy to S. Paul's flourishing same and Ministry; did all they could (and that under the profession of Christianity too) to allenate the People's minds and affections from S. Paul, and to crumble them into parties. Of these you read Verses 15, 16: some indeed preach Christ even of envy and strife, and some also of good will. The one preach Christ of contention, the other of love.  
Secondly, They lay under the fearful apprehensions of being assaulted and persecuted by an Enemy from abroad. For there were some at Nero's Court, who (out of inveterate malice to Christianity) had represented to him the many mischiefs and dangers that would attend his Government, if he suffered Christians to increase and multiply.  
Upon which suggestion Nero might possibly give orders to fall upon the Philippians with Sword and Violence. And of these sort of Enemies, S. Paul (who was then a Prisoner at Rome, and so might probably hear what was done at Court) gave the Philippians notice, with this annexed Exhortation; But in nothing be terrified or affrighted at the adversaries; for though they may think to root up Christianity by destroying your lives, yet you shall be saved, the Gospel shall flourish, and they shall come to naught: For this persecution is an evident sign or token of perdition to them, but to you of Salvation, and that of God, Verse 28.  
And now if we consider these Philippians tortured with Intestine broils and convulsions, and threatened to be set upon with Sword and Persecution: we may reasonably conjecture, that they knew not well what to do, nor what course to take to save and defend themselves and their newly espoused Religion.  
S. Paul therefore like an affectionate constant Friend, and a most skilful Pilate, took their condition so far into his pity and consideration, as to give them the best advice and assistance, and which none but an Apostle could give the like.  
For if a Church or People are shaken and divided at home, or menaced with ruin from abroad, there is no such way for their safety and defence, as retreating to the diligent practice of the Apostolical advice given in the Text: Only to let their conversations be as becomes the Gospel of Christ.  
In the Opening of which words I shall propose these Four things to be considered.  

First, That in evil and dangerous Times men ought to be very careful and prudent in the management of themselves and their conversations.  
Secondly, That the best and most prudent course we can take in the ordering of our Conversations is to guide and govern them by the rules and laws contained in the Gospel of Christ.  
Thirdly, We shall consider wherein the Agreeableness of a man's Life and Conversation to the Gospel of Christ doth principally consist.  
Fourthly, I shall give some Reasons, why in evil and perilous Times we ought then more especially to be most prudent and careful in governing our Conversations according to the Gospel of Christ, and then conclude with Application.   

I begin with the First:  
That in Evil and Perilous Times men ought to be very careful and prudent in the management of themselves and their Conversations. It was in such a like case as this that S. Paul proposed this advice in the Text to his Philippians observance; and therefore we may reasonably conclude, that the following of it is both seasonable and proper for all persons when surrounded and oppressed with troubles and distresses.  
What Conversation (of which we ought to be careful) doth mean, I suppose every one understands. It being the outward carriage and government of a man's self in this World, or the common and usual course and way of a man's Life and Actions. In the ordering and managing of which, we ought to use our utmost care and discretion: And that upon these following Reasons:  
First, Because there is nothing of us falls so much under Humane Cognizance and Observation as this: For how we live, and what we do is exposed to every Eye, and we cannot demean ourselves, or be concerned in any worldly Affairs, but many, both Friends and Enemies, will take notice of them and make remarks upon them.  
And therefore since we lie open and naked to the sight of as Rational and Intelligent persons as ourselves, and who will be as curious and Critical to observe our way of living, as we are of theirs, certainly it will become us to be very careful and circumspect how we walk and act in this present World.  
Secondly, We ought to do it, because that it's from this outward Conversation and visible course of a Man's life, that we all censure and judge one another.  
We know that they are not a few who are puffed up with the Pride and Ambition of sitting in the Chair, and upon the Bench of Judgement: nor are they less numerous, who make it their business and delight to sift and censure their Neighbours and Brethren.  
But if Men will judge as they ought to do, they have no way left them to do it by, but the visible Actions, and the constant course of a Man's deal and conversation.  
And if Men will venture to pass sentence upon humour and hear-say, fancy and opinion, jealousy and suspicion; I am afraid the Judgement they give, will be found to be as often false, as it's malicious.  
To know a Man's heart, or to understand the frame and temper of a Man's mind and constitution, is a Prerogative that belongs to God alone; and therefore there can be no way left for us to know one another by, but the apparent actions and habitual course of a Man's life.  
Now then seeing that it's by this alone that we judge and censure one another, and that upon this our worldly Reputation stands or falls, it will be our interest and prudence to be cautions in what we speak and do.  
And though it be impossible to live so warily and without offence, but that some ill natured, and wicked minded men, will maliciously turn all we say to the worst sense, and traduce the most Honest and generous Actions; yet if we can satisfy our Consciences in the Truth of what we speak, and the Righteousness and Justice of what we do, we need not dread the sting and poison of calumny and slander. For it's found True upon Trial, that a good Honest mind, and a clean life, is armour of proof against all the rail and revile of malicious Tongues.  
Thirdly, We ought to be very careful of our outward Conversation: Because of the good and bad Influences it may have upon others, especially if Providence hath seated us in any degrees of Place, Office, Riches, Parts and Qualities above others.  
For of such a spreading and diffusive nature is Conversation, that the next standers-by are tinctured with it, if it be good: but most certainly infected and corrupted by it, if it be bad. And if this be the effect of Conversation among equals, how much more powerful will it be, in those, who are in the highest forms of Dignity and Preferment. For as the Lives and Examples of such Men are more visible and observed, so they carry along with them a kind of Licence and Authority. For the mean and unthinking Vulgar, are apt to believe that they never do ill or amiss, if they do no worse than what they see the Great, Wealthy and Learned daily do.  
Now if our Conversations have such an Influence and Operation upon others, we ought then to have a special care in the government of them.  
Because if they be Good and Virtuous, we may in time possibly stop the mouths of our Gainsayers, and convert our Enemies from the Errors of their ways: But if they are lose and vicious, we shall give our Adversaries just cause to blaspheme, corrupt our Brethren and Friends, and increase our own Damnation, by being the unhappy Instruments of destroying many Souls.   

The Second Proposition.  
That the most Prudent Course we can take with our Conversations, is to guide and govern them by the Laws and Rules contained in the Gospel of Christ; and I particularly mention Laws and Rules by way of Explication.  
For though it be true, that this Phrase the Gospel of Christ doth in Scripture-sense comprehend,  
First, All the Essential and Fundamental Articles of our Faith; Secondly, All Good, Holy and Just Laws for our Practice; And, Thirdly, All the great and precious promises for our encouragement here, and recompense hereafter:  
Yet as these words the Gospel of Christ stand related to the word Conversation in the Text, we cannot suppose them taken in that latitude before mentioned, but are restrained to that particular part of the Gospel, called Laws and Precepts.  
For if Conversation doth mean the outward visible actions, and usual course of a Man's life, than the Gospel of Christ, with reference to them, must intent no other, but that part of it which is their Guide and Director, and we all know that the standard and measure of men's lives and actions are Laws and Precepts.  
And it's this, and this chief, and only, which we are to mind, and take notice of, in the ordering and governing ourselves and conversations.  
It's very possible that many Men do wish, that there might be found out some other way for them to be Christians, and not to be thus strictly bound up to guide their lives and actions by such straight and severe Laws which are contained in the Gospel.  
And it's as possible that there are others far worse than these, who will presume to be their own Priests and Popes, and take the liberty and power of dispensing with the Laws of Christ, and live by methods of their own invention and making.  
And to an observing eye these Libertines, who go under the name of Christians and Protestants too, are very numerous; for we daily see, that Humour and Passion, prejudice, and pretence of Conscience, zeal for a Party, and fondness of some new Opinion, bias of Interest, Ambition after Honour and Popular Applause, and the grateful relish of sinful pleasure to fleshly lusts, have in a great measure supplanted the Rules and Precepts of our Blessed Lord. And Christians for the most part choose to be under the bondage of several Tyrants, rather than submit to the easy and gracious Monarchy of Jesus Christ.  
But leave we these to guide their conversations by what they please, yet we that intent to be such Christians as the Gospel requires, are obliged to make the written Laws of God the chief and principal Rule of our Conversations, and that upon these three Reasons.  
First, Because of the undoubted perfection and infallible Truth that belongs to them; for they are Laws and Rules without any flaws and errors, which cannot possibly deceive or misguide us, because so true and perfect as to exclude the most critical correction and addition.  
Whereas the Laws of men, though never so exactly weighed at first in the balance of the most considering judgements, and made with the greatest foresight and circumspection, will in a few years appear so weak and imperfect, fallible and erroneous, that no one can walk by them without fears, uncertainty and danger.  
But the Laws in the Gospel (because composed by a Divine Wisdom) are so sound and perfect, and free from faults, that no one can live by them, but he walks with all courage and safety. So that he, who governs his Conversation by the Gospel of Christ, need not doubt or fear his doing ill or amiss. For in such ways as the Laws of God, every man, saith Solomon, walks safely; or as the Original, confidently and securely, Prov. 3. 23.  
Secondly, We have just reason to make the Laws in the Gospel the sole rule of our Conversations, because of their Universal benefit and goodness.  
For though Laws by some men may be counted evil and perjudicial, because they lay rigours and restraints upon that beloved, darling thing called Liberty: Yet the Laws of Christ contained in the Gospel are so easy and pleasant, profitable and advantageous to men: that there is no discreet or prudent person, but would have chosen and taken such a method to live by, could he have had the wisdom and judgement to have found it out.  
Nor doth the goodness and benefit of these Laws give them a Reputation; but the Universality of their Goodness swells their Character.  
For let these Laws be put in use and practice in any corners of the Earth, and by men of all Climates and Countries, and they will be continually found beneficial to bodily Health, preservers of men's Credits and Reputations, encouragers of Industry and Faithfulness, distributers of Justice, reconcilers of Enemies, favourers of the Oppressed, promoters of Love and Peace, union and agreement in all Societies, and the great Conservators of all our Temporal felicities.  
And what Nation is there, though Heathenish and Barbarous, that could possibly complain of mischief and prejudice, should they govern themselves by these revealed Statute Laws of Heavens?  
Thirdly, We ought only to guide our Conversations by these; because of their perpetual fitness and everlasting Equity.  
The Laws, composed and enacted by men, are rightly called Temporary, because they are but for certain times and seasons. For these, like all Humane Governments and Lives, have their certain Stages and fixed Periods, And are Born and Live, grow Old and Die. We ourselves can observe and see, that those Acts and Statutes which were good and useful, convenient and necessary for one Age, become weak and foolish, and very fit to be Repealed and Abrogated in the next: Nor have any the results and decrees of the gravest Councils in the greatest Nations been of any long duration, but such as were either grounded upon, or derived from the Laws of God and Christ.  
For such is the Everlasting Justice and Righteousness of our Gospel Laws, that they will never grow old or out of use as long as the world endures; for men in all Ages and in all Countries will constantly find it fit, and just, and reasonable to live by them.  
And in this sense perhaps it's to be taken sometimes, when the Holy Ghost saith, That the Word of God abideth for ever; that is, the Laws and Precepts contained in it are so well ordered, tempered and prepared, that they will last for ever, and be found fit and reasonable to be observed by all men, at all times, and in all places of the World.  
So that if we consider the truth and perfection, the Universal goodness, and perpetual fitness of these Sacred Rules, we may reasonably conclude, there is no such Guide for our Conversation as the Gospel of Christ.  
And therefore S. Paul did wisely advise his Philippians and all Christians, to be principally careful in letting their Conversations only be as becometh the Gospel of Christ.   

I come now to the Third Particular; which is to show wherein the Agreeableness of a Man's Conversation to the Gospel of Christ doth consist in these. Two General Things.  
First, In the constant practice of Purity and Holiness. Secondly, In the exercise of Meekness and Moderation, and whatever promotes Unity, Peace and Charity with all men.  
First, In the constant practice of Purity and Holiness. And indeed we could not well expect that the design of Christianity should tend to any thing else; because the Author of that Religion was himself a person that knew no Sin, and led a most Exemplary life in all the paths of Piety and Virtue: And because the Holy Ghost who prepared all men's hearts to receive the Gospel by a lively Faith, is a pure and undefiled Spirit.  
And if we will also but consult what was partly spoken by Christ himself, and partly dictated by this Holy Spirit, we shall easily see that a Good and Holy life is most agreeable to the Contents of the Gospel.  
For First of all, It commands us to abstain from all appearance of evil; to withdraw from the first courtships of Sin. For it lays restraints upon our Minds, Thoughts, and Lusts after any thing that is Vile and Wicked: And assures us that we are defiled, if Sin be but conceived in the Heart, though it be not brought forth into Act: As in the case of bare lusting after a Woman, and of harbouring Malice and Revenge but in the inward thoughts and intentions.  
Secondly, It doth positively prohibit, and that under severe penalties, all and every action that renders a Man's Conversation vile and odious, base and scandalous, mean and contemptible. Namely, all carnal uncleannesses; Surfeitings, Drunkenness, Swearing, Cursing, Lying, Perjury, Bribery, Oppression, Cozenage and Fraud, Sloth and Idleness, Irreligion and Profaneness. And the reason why the Gospel would have us to abstain from all these things is, That our God and Creator might not be dishonoured, and that his and our Enemies might not have occasion to blaspheme us and our most Excellent Religion.  
Thirdly, It presses upon us the conscientious practice of every Grace and Virtue, and to adorn our Profession and outward Conversation with the flowers and fruits of Good Works.  
This is the will of God; saith S. Paul, our Sanctification. And the Grace of God, the Gospel of Christ, which hath appeared, and brings Salvation to all men; teacheth us to deny Ungodliness and worldly Lusts, and to live Righteously, Soberly, and Godly in this present world; looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar people, zealous of good works, Titus 2. 11, 12, 13, 14: And it was the charge of Christ to his followers, That they should let their lights shine before men, that is, be Examples and Patterns of Piety and Holiness to all the World.  
In short: The Gospel of our Lord and Saviour doth strictly prohibit all Sins and Vices, and every evil work which defiles a Man's mind, or weakens his Body, or blemishes his Fame, and wastes his Estate.  
And secondly, it doth with great Authority enjoin the practice of all Goodness and Virtue, and every thing else that is worthy of praise. And therefore that Life and Conversation which becomes the Gospel, must in the first place be Pure and Holy, clean and undefiled.  
Secondly, The Conversation which becometh the Gospel of Christ, is that which is managed with all meekness and moderation in the mind and spirit; and which carefully promotes Union, Peace and Love in the World.  
This is apparent from our Saviour's command, Learn of me, for I am meek and lowly in mind; and from the Apostles direction, that we should be mean in our own eyes, in honour preferring one another, and to condescend to men of low degree, and to let our moderation be known unto all men; So that the frame and temper of Mind and Spirit, with which we are to govern ourselves, is to be meek and humble, soft and gentle, calm and moderate to all we converse with.  
Again, the Gospel of Christ directs us to further all the degrees of Love, Amity and Quietness; Our Saviour having called all Peacemakers the Children of God, and pronounced them happy; and also declared who are the heavenly-born Christians, even they that love one another.  
And how frequently do all the Apostles command and order us to be of modest and peaceable behaviour, and to live in an unfeigned mutual love one with another: As Rom. 12. 9, 10, 17, 18. Let love be without dissimulation. Be kindly affectioned one towards another, in brotherly love, in honour preserving one another. Recompense to no man evil for evil, provide things honest in the sight of all men: And if it be possible, as much as in you lies, live peaceably with all men. Let us therefore follow after the things which make for peace, and things where with me may edify one another, Rom. 14. 19  
And the most passionate and earnest request, that ever St. Paul made in his life, was that to his Colossians. Put on therefore (as the Elect of God, Holy and beloved) bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And above all these things put on Charity, which is the bond of Perfection: Colossians 3. 12, 13, 14.  
And as the Gospel of Christ doth commend to our study & practice, unity, peace and love, & every thing that promotes their flourishing growth; so it forbids whateyer may obstruct and hinder it.  
As namely, all rash censuring and judging, tale-bearing and backbiting, whispering of lies and scandals, publishing of Libels and defamations, charging us not to give railing for railing, but to avoid all occasions of janglings and quarrels, and to keep ourselves from proud, peevish and passionate humours, and sowing the seeds of strife and sedition. And what is the great end and design of all these Evangelical Laws? but only, that we may lead a quiet and peaceable life in all godliness and honesty: 1 Timothy 2. 2.  
And thus very briefly, I have showed what that Conversation is, which becomes the Gospel of Christ. All which is excellently comprised in those words of the Apostle, Rom. 14.17. The Kingdom of God, that is, the Gospel-dispensation doth not consist in meats and drinks, in controversies and disputes about things Indifferent: but in solid Righteousness, Peace and Joy in the Holy Ghost.  
And the like character doth St. James give of the Religion and Gospel of Christ. For, saith he, If you have bitter envying in your hearts, than the Religion which you have and profess, is Earthly, Sensual and Devilish. But the Religion which is from above, and came from God and Christ, teaches all Men, first, to be Pure and Holy; and secondly, to be Peaceable and gentle, easy to be entreated, full of mercy, and good fruits, without partiality, without hypocrisy: And the fruit of Righteousness is sown in Peace of them that make peace: James 3. from Verse the 13. to the end of the Chapter.  
And so much for the Third Particular.   

I pass to the Fourth. To consider the Reasons, why in Evil and Perilous Times, we should then more especially lead pure and peaceable Lives according to the Gospel of Christ.  
And the Reasons are these Three.  
First, That we may, if possibly, prevail with God to be our favourer and friend: And this is no small Argument to persuade us to be more Holy and Religious in dangerous and evil Times than at any other.  
Because than it is we stand most in need of having God our Assistant and Defender. For it's he alone which hath the ordering and managing of all Humane Greatness and Wisdom, and worldly affairs, which generally have their Events and Successes, according as God approves or dislikes the persons in whose hands they are placed.  
For you must know, that let the Cause or Design be what it will, that any Nation or number of Men do take in hand, yet there is an Over-seeing Eye, and an overruling Hand, which turns and disposes all things to the advantage of them that endeavour to please him, and to the destruction of them whom he is justly provoked to hate.  
And therefore in all Humane undertake, and Public affairs, it will be the prudence and interest of men, to gain, if possibly, the great God on their side.  
For if men will coin Projects and Designs in their own inventions; If they will use their own art and skill in the management of them; and rely upon their own parts and power to bring them to pass, and all this without any concern or care, whether God be their Friend or not: I think such persons have no good grounds to hope, that any prosperous events will crown their enterprise or endeavours.  
The Royal Prophet, who had run through as many various stages of Humane affairs, and Worldly changes, as ever any Man or Monarch did, and who had observed that Providence did always interpose his Wisdom and power in the ordering and disposing of all things here below, did at last conclude with this Maxim;  
That the Greatest worldly Power, and the deepest Policies of Statesmen were weak and foolish, if God did not take the Actors under his Countenance and Protection.  
Hence it was that he attributed the Art and Abilities which Men use in the building of an House, and the power of preserving and defending a City when built, not unto the Men themselves, but unto the Great God, who is the Maker and Upholder of all things: Except the Lord build the House, they labour in vain that build it. Except the Lord keep' the City, the watchman waketh but in vain, Psal. 127.1.  
After the same manner, he attributes all Conquests and Victories, not to the courage and conduct of Generals and their Armies, but unto the God that goes along with them, and fights for them: Psal. 108.11, 12. If thou, O Lord, go not forth with our Hosts, we cannot be saved from trouble; for vain is the help of Man.  
Nay, though David was considerably assisted sometimes by Princes and Allies, and though he had often seen the undaunted briskness and courage of his own Soldiers in many Battles, yet he at last found it experimentally true, That it was better to trust in the Lord, than to put any confidence in Man: That it was better to trust in the Lord, than to put any confidence in Princes.  
And at another time, when this Royal Prophet was in the greatest straits and dangers; and few, would side with him or fight for him: yet even then he was confident of Deliverance and Victory, and that because he sound God to be his Friend. The Lord is on my side, I will not fear: For what can Man do unto me? The Lord taketh my part with them that help me, therefore shall I see my desire upon mine Enemies, Psal. 118.6, 7.  
And as all the power and force of Armies without God's favour and assistance is frail and weak, so the most subtle and deepest contrived designs of the ablest Politicians, without Divine help and approbation, withers and proves abortive.  
With what wrath and malice did Sanballat and Tobiah, the Arabians, the Ammonites, and the Ashdodites sit in Council, and secretly conspire to surprise and fall upon Nehemiah and the Jews, just as they were employed and busy in building the walls of Jerusalem? But God, saith the Text, defeated this stratagem; for God brought their Counsel to nought, Nehem. 4.7, 8, 15.  
In all David's Kingdom there was not a greater Statesman than Achitophel, and we find he proved a good Counsellor as long as he was Loyal to his Prince: But when he entered into a conspiracy with Absalon, to raise a War and Rebellion against his King and Father, how soon was all his wisdom turned into foolishness? And the Text tells us it was God himself that did it; 2 Sam. 17.14. For the Lord had appointed to defeat the good Counsel of Achitophel, to the intent that the Lord might bring evil upon Absalon.  
Now than if God's love to us, and helping of us be so absolutely necessary, as that without it, we cannot either do what we design, nor finish what we are doing, nor be released from what we suffer, nor be secured and saved from what we fear, than it will be our highest wisdom, and greatest Interest to engage God (if possibly) to espouse our Cause, and take our part.  
For according to the measure of God's will revealed, and the usual proceed of Providence in this World, we shall find that Good and Holy Men have never been forsaken of God, in any portion of their Lives.  
For God is such a Lover of Goodness and Righteousness, and what is like himself, that he hath given us all possible Assurances of providing for the Innocent, defending the Helpless, relieving the Oppressed, and of favouring the Righteous deal of Men.  
Upon which account it is, that God is so oft in Scripture called a Tower, a Castle, a Fortress, a Rock of Defence, a Refuge in due time of Trouble, a Saviour and Mighty Deliverer.  
And if we can but in any reasonable measure imitate David in his sincere Piety and Holiness, we shall then have the same cause and occasion to say with him, That the Angel of the Lord pitcheth his Tent round about them that fear him. That the Lord never faileth them that put their trust in him. That he is a Sun and a Shield, that he will give grace and glory, and no good thing will he withhold from them that walk uprightly, Psalm 84.11. Suitable to which are those words so confidently spoken by St. Paul: We know that all things work together for good to them that love God, Romans 8. 28. To which may be adjoined the assurance of Christ himself. If ye seek first the Kingdom of God and his Righteousness, all these things shall be added unto you, Matth. 6. 33.  
Seeing then that a Holy Religious Life is so beneficially operative and prevailing with God, we ought in evil and perilous days to be then most carefully employed in it.  
For than is the time, we stand most in need of God's Power, Love and Protection, when we see ourselves forsaken of all worldly helps and assistances. And when there is nothing but Clouds and Darkness round about us, then is the light of God's countenance most cheering and refreshing. Nor doth Divine wisdom and Power so much delight, and ravish our Souls, as when it discovers the Snares that were laid for us, and saves us just upon the brink of falling into them.  
And that a good and holy Life is thus prevalent with God, to protect and defend, save and deliver us in evil and dangerous times, we have the Testimony of Men in all Ages, both of the Jewish and Christian Church, who by one signal Demonstration have declared it to be an undoubted Truth, and the constant matter of their Faith.  
And this Demonstration was their usual exercise of one solemn Religious Duty or Service, peculiarly appropriated to the particular time of worldly Adversity and Temporal Judgements, called by the name of Fasting and Humiliation.  
For we all very well know, that public or private Fasts are never appointed or kept, but when a Kingdom or Person is under some heavy Pressures and Afflictions, or the fear and apprehensions of some approaching danger and misery, or for the commemorating some signal Judgement and Calamity that is past, and we were mercifully saved and delivered from.  
Now what is this Fasting or Humiliation, but a taking a Revenge on our Sins, which caused God to be our Enemy: A putting ourselves upon bettering our lives, and to be for the Time to come more Godly, Righteous and Sober in this present World.  
And what is the end and design of exercising these Religious Duties upon such particular Days; but only to seek and find (if possibly) God's favour, to reconcile ourselves to him, and to prevail with him to stand our Defence, and become our Saviour.  
So that we can never religiously observe days of Fasting and Humiliation, but it's with a belief, that if we do amend our ways, and better our lives, than God will be favourable to us, and deliver us from all the Judgements we groan under, and prevent the Sorrows and Calamities which we justly fear are coming upon us.  
But against what I have said, I know it will be Objected, That though it be true, that God in his revealed will hath given Promises and Assurances of providing for, and protecting and defending the Good and Righteous, yet we see frequently in the outward Dispensations of Providence, that God is not always firm to his word.  
For how often do we see the wicked flourish, and prevail and triumph over the godly, and those that are far better than themselves? As at this Day, the Turks trample upon the Christians, and the Papists upon the Protestants.  
To this I Answer, First, In General, That the Proceed of Providence, and the Methods of God's deal with Men in this World are very Mysterious: So that we may justly subscribe to that saying of the Apostle, Romans 11. 33. How unsearchable are his Judgements, and his ways past finding out?  
But Secondly, To be more particular in the Solution of this Objection: I shall only desire you to observe, That though there are many Men, which, as to all outward Appearance, and in our Esteem, are very Pious and Good, yet there are none so Virtuous and Good as they should be, and as they might be. And therefore God makes use of Prosperous wicked Men, as Rods to correct them, who through their own Carelessness or Idleness might be much better than they are.  
And not to meddle with the Reasons, which Statesmen give for the Growth of Mahometism over Christians, and of Popery over Protestants; I shall only offer one, which the most censorious Critic will allow, doth belong to our office to give. And the Reason is this: The Christians in General notoriously abusing their most Excellent Religion; And Protestants in Particular not living in that Measure of Piety and Virtue, which is suitable to the Purity of their Doctrines.  
And it's very Probable, that God afflicts and chastises Christendom with the Turks, because All sorts of Christians so much neglect the living answerably to their Religion. And God doth trouble and Correct the Protestants in Europe with Papists; Because (though their Religion be best, as being Reform from Superstition, Heresy and Idolatry) yet the visible Conversations of Protestants are notoriously Scandalous, and quite different from, and opposite to that Purity and Godliness, which they Profess and Glory in.  
And for aught any Man can yet see or know to the contrary, We may reasonably Judge, that God will suffer the Turks and Papists to Prosper and Prevail, the one over Christians in General, the other over Protestants in Particular, till such time as both are more zealous and careful than they are now, to let their Conversations be as becometh the Gospel of Christ.  
But Secondly, Another Reason why in Evil and Perilous Times we ought then to be most Holy and Good, is this, That thereby we may stop the mouths of our Gainsayers, and either convince our Enemies, or at least prevail with them, to have a better Opinion of us, than now they have.  
In a Kingdom or Nation crumbled into several Factions and Parties, we can expect no less, than Violent Heats and Passions, and bitter Rail and Revile one against another. For we know, that different Persuasions and Interests were ever upheld with fierce Controversies, zealous Debates, and clamorous Janglings: All which things never tend to cement and heal Divisions, but make the Rent much wider: For it's Rarely seen, that Controversies and Disputes (especially in Religion) brought Enemies to be Friends.  
No, the only way of silencing our Adversaries, and taking them off from Slandering and Reviling of us, is to abstain from the evil things, which may give them a just cause of doing it.  
And though the World will still be pestered with such Critical and Malicious Inquisitors, as will Censure and Condemn the most harmless and Inoffensive Actions, (and which they would allow to be so, if done by themselves) yet the man that goes on in the constant course of an Upright Honest Conversation, will in Time convince his Gainsayers, and Proselyte his most spiteful Enemies.  
Was it not the Advice and Command of our Saviour; That we should Bless them that Curse us; And pray for them that Despitefully use us? And doth not S. Paul say, If thine Enemy hunger, feed him; If he thirst, give him Drink? And what is the Fruit and the Benefit we shall reap by it? Why, In so doing Thou heapest coals of fire upon his Head; that is, Thou wilt in time melt him down into Brotherly Love and compliance.  
And what was the Reason, that S. Peter charged his Converts to be Quiet and Peaceable, Subject and Obedient to Magistrates and Governors? Only that thereby They might stop the mouths of their Adversaries, who had Represented them at Caesar's Court, to be men of Turbulent, Factious and Seditious Spirits: That so with Welldoing, saith S. Peter, ye may put to silence the Ignorance of Foolish men, 1 Pet. 2. 15.  
And in another place he Advises them to keep and preserve a Good Conscience, for in time it will make them ashamed, that falsely accuse you, 1 Pet. 3. 16. I shall conclude this Second Reason with the Caution of S. Paul, Ephes. 5. 15, 16. See that you walk Circumspectly, not as Fools, but as Wise: And that you walk in Wisdom toward them that are without, Redeeming the time, Colos. 4. 5.  
Thirdly, We ought most especially to Guide our Conversations only by the Gospel of Christ, in Evil and Dangerous Times; because we shall thereby be best fitted and prepared to meet with, and endure the worst that may befall us.  
When we are in the Prospect or foresight of any Calamity or Misery coming upon us, we have but Two things to do, either Prudentially to prevent it, or else prepare ourselves to bear it.  
First, Prudentially to Prevent it, especially, if it be capable of Prevention: For the Gospel of Christ doth not so Positively and Indispensably oblige us to take up our Cross, as that we may not use all the Wisdom and means we can, to save and defend ourselves from suffering; No, in all Temptations and Trials, it's lawful for us to make a way for an Escape.  
But then We are to observe, that the Scripture allows of no means to be used for the Preventing of an Approaching Evil and Danger, but what is Honest, and Just, and Lawful.  
For the Rules of the Apostle are Perpetually True, and of Everlasting Force, That We must abstain from all Appearance of Evil: And that we must not do Evil that Good may come thereby.  
So that though my own Will and Reason biased by Self-love and Interest shall put me upon Preventing a Misery that is coming, yet I must be cautious and careful of using any ways and means for the Doing of it, which I cannot justify to be Good and lawful by the Word of God, or which my own Conscience shall tell me is Base and Dishonest, and unbecoming a Man and a Christian.  
For first, I have no Divine Divine Warrant or Licence to do any Unjust Act, though it be for my Temporal Safety and Worldly Advantage.  
Secondly, I have no Promise or Assurance from God, that the Doing of an Unjust thing for this End and Purpose shall ever Thrive and Prosper: For God hath no where told us in his Revealed Will, that he will bless a Man in any wicked Design and Undertaking.  
And therefore, if for my own Preservation I shall make use of such Means and Methods, which I cannot, and dare not Pray God to bless and assist me in, and wherein I cannot reasonably expect that God will bless me, then certainly it will be a very Doubtful and Hazardous Case, whether the means I use, will ever prevent that Evil or Misery, which I thought and concluded they would. And the Reason is plain, because I take upon me, and that upon my own contrivance and Design, to do that for my safety and Preservation, which my own Conscience (if Guided by God's Will) will tell me, I cannot expect God's Blessing and Assistance in, nor any happy Success from it.  
But Secondly, If in the use of lawful means, our Approaching Misery and Ruin cannot be Prevented; we have then nothing else to do, but to put ourselves in the best Posture we can to meet with it and endure it.  
Now there is nothing so completely Arms and Qualifies a Man for all sorts of Worldly Afflictions, as the constant inuring a Man's self to a holy Gospel-conversation.  
When St. Paul had been well trained up in the Spiritual Warfare, he did not then fear to grapple with the worst of evils, nor dread to engage the Greatest Perils.  
Indeed to a Worldly covetous Man, the loss of Lands, Houses, and Riches, is a very hard saying: To an Ambitious Spirit, that aims at Crowns, and the Enlargement of Dominion; Imprisonment and parting with an Head, is an intolerable Affliction: To one that spends his Time and Strength in Jollity and Pleasures, the thoughts of Dying is Dreadful and Troublesome.  
But to a Man that hath got the Dominion over himself, who hath tamed his Will, Affections and Lusts; To one that scorns and despises the guilded Vanities, and empty splendours of the World; To one that hath his conversation in Heaven, whilst upon Earth, and hopes for Rewards and Treasures above; there is nothing comes to him Unlooked for or Unpleasant.  
In short, The more like we are to Christ in the constant Course of a Good and Virtuous Life, the more able shall we be to suffer with him, and like him: For, let come what will to us, whether Tribulation, or Distress, or Persecutions, or Famine, or Nakedness, or Peril, or Sword, yet in all these things, we shall be more than Conquerors, through him that loved us, Romans 8. 35, 37.   

Application.  
And First, If we shall judge (as reasonably we may) that we are under the same, or like troubled and distressed circumstances with these Philippians, Torn and Harassed with Unnatural Heats and Divisions amongst ourselves, or threatened with Ruin by Restless and Implacable Enemies from abroad; We have then no better way or Course to take for our Safety and Defence, but closely and earnestly to follow this Best Guide and Surest Rule: Only to take all care and heed, that our Lives and Conversations be, becometh the Gospel of Christ.  
Whatever Methods others in Distress and Danger may choose to take and follow, yet let us show ourselves the true Christians, by making the Laws of Christ, and the Rules of the Gospel the sole Standard and only Measure of all Our Actions.  
For sure we are, that the Guidance and Directions of the Wisest Councillors upon Earth are not so free from Errors and Defects, deceiveableness and Dangers, as the Precepts of Christ: nor can they be of such certain and Universal Goodness, nor so just and fit, and Reasonable for us in all Circumstances of Time and Place: And none can or will dare to speak against this, but Platonic Republicans, Hobbean Politicians, Atheistical Statesmen, and those who dislike the Gospel, because they design to do, what they know the Gospel condemns.  
Secondly, To be more particular: Let us Exercise ourselves in those Essential, Indispensable Duties and Virtues of the Gospel, called Purity and Peace.  
First, In Purity: For never was there such a Necessity of Entering upon a Religious Penance, and bettering our Lives as now: Heaven, and Earth, and Hell, and all that are round about us seem to conspire our utter Ruin and Destruction.  
God himself by many Warnings, and some amazing Judgements, hath evidently discovered that he is our Enemy: And the Devil with Agents and Instruments as Malicious and Cruel as himself, have plotted and contrived (as it were in Hell) our Total overthrow and Desolation.  
And now can there be a Better or surer way found out, by all the Art and Wisdom of Man, for our Safety and Deliverance, than what S. Paul hath proposed to us in the Text?  
Is there any other Course to Reconcile ourselves to God, or which will prevail with him to take our Part, and to pity, help and preserve us in our low Estate, but only laying down and parting with our Defying and Provoking sins, and walking before God in all wellpleasing?  
Is there any way for us to Repel the fiery darts of Satan, and to escape the Traps and Snares that he and his Confederates have laid for us, but the constant Exercise of a Good and Holy Life, under the Shield of an Active Faith, and the daily Exercise of Watchfulness and Prayer?  
Is there any way to silence our Slanderers and Revilers, to convince our Enemies, and turn them from the Errors of their ways; but our Studious and Conscientious Guiding ourselves and Actions by the Laws of Christ, in a Pious and Peaceable Conversation?  
And if Providence, for Wise and Just Reasons (though Unintelligible to Us) shall suffer Wicked and Unreasonable Men to ride over our Heads, and trample us into picees; What is there can fit us for the endurance of such Sufferings? but the applying ourselves in time to the learning and practice of Self denial, Contempt of the World, and serving our God in Holiness and Righteousness all the Days of our Life.  
It was a Miracle once to see the strange Assistances and Successes that attended the Piety and Purity of the Primitive Christians, and it's a Miracle now to see Men not believe it, or at least not believe it so far, as to experiment it once again.  
This indeed is the Customary, but Deplorable sin and folly of our Nation, though Christian and Protestant too, to Repose all its Trust, Confidence and Safety upon its own Councils, and upon its own Strength; and in the mean while neglect all Gospel Righteousness and Holiness, without which its impossible to be Safe and Prosperous in this World, or Saved and Happy in the next.  
Oh never never think that you shall be delivered out of all your Troubles, as long as by your lose and profane lives you Provoke God to be your Enemy, Tempt the Devil to do his worst, and give his Instruments the Papists any just cause of Reproaching and Blaspheming.  
There is nothing (next to Divine Wisdom and Power) which can preserve our Kingdom and Religion, but that which nourished Christianity in its Infancy, and gave It strength to Travel into all Countries, and that was God's Blessing upon the faithful Endeavours and exemplary Holy lives of its Professors.  
Secondly, Let us Seriously and Earnestly apply ourselves to those other Virtues called Meekness, Moderation and Peaceableness of Mind: Our blessed Saviour gloried in this Character, that He was meek and lowly in Heart, and proposed it to all Men as worthy their Learning and Imitation.  
And whatever the conveniency and comforts are, which accrue to every particular Person, by following and promoting Union, Brotherly Love, and things that make for Peace: I am sure the Public will have the Greater share in it, and flourish the better for it.  
It was the saying of our Saviour, That a Kingdom divided against itself cannot stand. And I hearty wish that our Popish Enemies do not believe it a Greater Truth than We do: For upon this Maxim they make our Divisions, as firmly believing they will certainly Ruin us: And we at this very Time keep up our Divisions, as supposing they will do us no harm, or as if we believed that Christ was a Good Divine, but no Statesman.  
Oh Consider therefore, and Mournfully Pity the Distressed and Distracted State of this our Protestant Jerusalem! And let us like men of Prudence and Valour countermine this Popish Plot of ruining us by Divisions, with Resolutions of Uniting to the Maintenance and Defence of our Established Government and Religion.    

REV. 14. 13. 
And I heard a voice from Heaven, saying unto me, Writ, Blessed are the dead which die in the Lord, from henceforth: Yea, saith the Spirit, that they may rest from their Labours, and their Works do follow them.   
HAd Man continued as he was made, Innocent without Sin, he might have been what his Maker would have had him to be, Immortal without death; for God created him to be Immortal, and to be an Image of his own Eternity; he made not Death, neither hath he pleasure in the destruction of the living; but death came into the world through the envy of the Devil, and the disobedience of man: had it not been for this, we should have been like so many Enoches, and have passed from Earth to Heaven, not by death, but by a Translation; But because we sinned, God sentenced us all to Die, and to return to the Dust, out of which we were first taken. It was Sin that made the first gap whereby death entered into the world; death entered by sin, and so death hath passed upon all men, for that all have sinned. The Noble, the Honourable, and the Rich, they sin like other men, and therefore they die like other men; neither Riches, nor Honours, neither Profit, nor Pleasure, neither Favour, nor Friends can exempt them from it, Heaven's decree is past, that all that sin must die, and there is no appeal; hence death is called in Scripture, the way of all flesh, and the way of all the earth: all must go this way, though not at the same time, nor after the same manner; some go suddenly, others by degrees, not one half of the world arrives to the natural age of man, threescore years and ten; and those that do, their bodies become their burdens, and their years then but labour and sorrow: Man that is born of a woman (saith Job) is of few days, and full of trouble; he cometh forth as a flower and is cut down, he fleeth as a shadow, and continueth not; he dieth, and wasteth away, he giveth up the Ghost, and where is he? This is the startling and amazing question that troubles the greater part of mankind, namely, what will become of them after death? Some are ready to cry out with the Heathen, I have lived in doubt, I die in fear, and I know not whither I am going: Others that are taken up with the profits and pleasures, and other enjoyments of this world, dream of enjoying the like in another; like the Mahometan's, who believe that after death they shall live again to enjoy large estates, stately houses, curious gardens, beautiful women, and the like: Others that live like Brutes, think they must die like them too, perish and come to nothing. But we that have learned Christ better, are assured that there shall be a life after death, unto which all shall rise, some to go on the right hand into joy and happiness, others on the left into woe and misery.  
They that die in their sins shall be accursed; they that die in the Lord shall be blessed: So the voice from Heaven bid St. John writ, blessed are the dead which die in the Lord, from henceforth; yea saith the Spirit, they may rest from their labours, and their works do follow them.  
That John should hear a Voice from Heaven, may be believed without any wonder, if we do but remember that he was a special Favourite of Heaven: he is dignified with the title of, The Disciple whom Jesus loved; he had the honour to be still next his Master, and to lean on his bosom, a sign that he had greater favour and familiarity with him than the rest; he was one of the three that were admitted to Mount Tabor at the glorious Transfiguration of Christ, where he saw his face shine as the Sun, and his raiment white as the light; and where he heard a voice out of a bright cloud that over-shadowed him and the rest, saying, This is my beloved Son in whom I am well pleased, hear ye him: he was the person to whose care Christ commended his Mother the Blessed Virgin Mary, for by his last Will and Testament made upon the Cross (where there were witness enough by) he appointed him to be her Guardian, whereupon he took her into his own house, and made her a principal part of his charge and care: He being then so greatly beloved of Christ, it was no wonder that he had some Heavenly Secrets revealed unto him; and so it was, for being in the Spirit, or a spiritual rapture, ecstasy, or transportation, he heard a voice from Heaven, of which voice I may truly say what the Jews out of flattery blasphemously said of the Voice of Herod when he made an Oration unto them, It is the voice of a God and not of a man: Or if it were the voice of a man, it was the voice of Christ the Son of God as well as the Son of man; it was a voice from Heaven, and therefore the more to be regarded, for when Heaven speaks, it is fit that the Earth should hear; there never yet came any voice from Heaven but it concerned the Earth to hear it: A voice from Heaven was heard by Moses on the Mount, and it was to confirm the Law, and establish our Faith in God the Creator. A voice from Heaven was heard by Peter, James, and John at the Transfiguration, and it was to confirm the Gospel, and establish our Faith in Christ the Redeemer. A voice or sound from Heaven was heard by all the Apostles on the day of Pentecost, and it was to confirm our Faith in the Holy Ghost the Comforter. A voice from Heaven was heard by Peter in his Vision, and it was to confirm our Faith in the Holy Catholic Church. A voice from Heaven was heard by John in this place, and it was to confirm our Faith concerning the life everlasting, and the blessedness of those that die in the Lord; it was a sweet, comfortable, reviving voice, it made amends for the sad cry of that voice we hear of, Isai. 40. 6. All flesh is grass, and all the goodliness thereof as the flower of the field; the grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it, surely the people is grass: Whereas the voice heard by Isaiah the Prophet struck all the living dead; the voice heard by John the Evangelist makes all the dead in the Lord alive and blessed: This voice confirms Christ's promise, and our assurance of blessedness in the Life to come. He promises us, that if we will hear his voice, believe in him, and repent of our sins, we shall have Life eternal, and never come into condemnation, but pass from death to life; and to assure us he will be as good as his promise, he sent this voice from Heaven to tell us, that they that die in the Lord shall live again, and be Blessed for ever. This Heavenly truth is ever to be remembered, and therefore the voice bid John commit it to writing; Write says the voice, blessed are the dead which die in the Lord; a sentence worthy to be writ by an Angel in letters of Gold never to be Obliterated, but to remain legible to all succeeding Generations, that all may read, understand, and receive comfort. The voice from Heaven commanded John to Write: How then dare any Papist say, that the Evangelists and Apostles had no command from God to write their Gospels and Epistles, but that they wrote upon the entreaty of some Friends, or some emergent occasions? when St. Paul saith, All Scripture is given by inspiration of God; and St. Peter, That Prophecy came not by the will of man, but Holy men of God spoke as they were moved by the Holy Ghost. And St. John, That the voice commanded him to Write, and telling him what he should write, namely, Blessed are the dead which die in the Lord, etc. Blessed are the dead which die in the Lord.  
Blessedness is a thing that every man naturally desires and seeks after; but in determining what it is, and wherein it consists, there is a great dispute, some placing it in pleasure, some in honour, some in riches, some in knowledge, some in virtue. St. Austin's Observation out of Varro is well known, that there are between two and three hundred several Opinions concerning the Sovereign Good, in the enjoyment of which Blessedness consists. But among Christians it is agreed upon as an unquestionable truth, that the supreme Good which alone can make men blessed, is God, and that he may be enjoyed both in this life and the life to come. The present enjoyment of him here in this life is termed the blessedness of the way, the blessedness of expectation, the blessedness of Grace: the Future enjoyment of him hereafter in the life to come is termed the blessedness of the country, the blessedness of fruition, the blessedness of glory. The blessedness of this life is so imperfect, that it is scarce to be termed Blessedness, we being so compassed about with sin and temptation, trouble and sorrow. No man is truly happy before death, for that is the passage to a blessed life. Though death be called an enemy, and a terrible thing, yea of all terrible things the most terrible, yet this is but in respect of Nature; for to men in the state of Grace, it is but a rest from their Labours, and an entrance into Blessedness. But if this be so, that the dead are the only Blessed, Why say some, do we not die that we may be Blessed? like as Scipio hearing his Father tell of these Glories the Soul enjoys in immortality, said, why do I tarry thus long upon earth? why do not I hasten to die? No, death is to be waited, not hasted: They that hasten their own death to avoid shame with Achitophel, or to fly the terror of a guilty conscience with Judas, or to prevent an intended villainy with Pelagia, or to be thought valorous with Rasis, or to gain immortality with Cato Vlicensis, and some others, who hearing of the immortality of the Soul, made-away themselves to go the sooner to that Immortality; they that hasten their dissolution, and prevent Nature, are guilty of self-murder, die in their sins, and are therefore Accursed. It is not said, Blessed are all that die; no, it is far otherwise, for they that die in their sins shall lose the vision and fruition of Almlghty God, the society of Angels and Saints, the joys and pleasures of Heaven, and they shall be cast into Hell the place of darkness, torment, and woe, there to suffer unquenchable flames, a worm never dying, that is to say, the perpetual guilt of a tormenting conscience, binding in chains of misery, conversing with Devils, weeping, and howling, and gnashing of teeth to all Eternity, but blessed are the dead which die in the Lord. And if the dead are Blessed, than it follows that they are in being; Non entis nulla est affectio, that which hath no being hath no property, but the dead have this property, that they are Blessed, therefore they must needs be alive again, dead they may be to the world, but alive to God, for he is not a God of the dead but of the living, for all live unto him, Luke 20. 38. Hence we may likewise gather something to verify that saying of the Apostle, Death is swallowed up in Victory, for being there can be no felicity where death hath a victory, the dead's being blessed shows they have got a conquest and victory over death, and therefore thanks be given to God which giveth us the victory through our Lord Jesus Christ. But here a doubt ariseth, What is meant by dying in the Lord? Some render the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Lord: So Beza, Domini causa vel propter Dominum, in the Lord's cause, or for the Lord. Mede renders it as Beza does, saying the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the cause for which they died, namely for the Lord and his cause; but so Martyrs only are blessed. That Martyrs are blessed is a truth sure and certain, for our Saviour himself saith, He that loseth his life for my sake, and the Gospels, shall find it. But though Martyrs have a certain and a great share in this blessedness, and though their Crowns may be decked with richer Jewels than other men's; yet others may have Crowns, and a proportionable share of Glory as well as they.  
And therefore others do fitly render it as we do, In the Lord, understanding it not only of Martyrs, but likewise of all others that die in the Faith and Fear of God. They may be said to die in the Lord that die willingly, cheerfully resigning their Souls to God that gave them, and freely parting with the world, and that die penitently in the act of contrition, as St. Austin is said to do, breathing out his last gasp with a sigh for his sins; and that die devoutly, calling upon the Lord for mercy and forgiveness; and that die charitably, forgiving all the world, after the example of Christ, and his Proto-martyr St. Stephen; and that die peaceably, having made peace with God, and the world, and their own consciences; they that depart this life with a willing resignation of themselves with repentance, faith, prayer, charity, and peace, may be said to die in the Lord, and be concluded blessed. But if we desire to die in the Lord, as all good Christians should do, we must resolve to live in the Lord, for they that do not live in the Lord, are not likely to die in the Lord. We must not live the life of the wicked, and then think to be saved with Balaam's wish, Let me die the death of the Righteous, and let my last end be like his: No, if we will die the death of the righteous, we must live the life of the righteous. We must live then in the Faith and Fear of God, in repentance and obedience, piety and devotion, love and charity, and so shall we die in the Lord, and be blessed; For blessed are the dead which die in the Lord, from henceforth. And this denotes the time when their blessedness gins, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from henceforth. Some refer this to the time of the former Vision of John, as a consolation to those that should suffer the persecution foretell therein, for it was revealed to him in a Vision, that a great Trial should befall the Christians in the time of Dioclesian the cruel Tyrant, and that their persecutions should be so sore, that they were happiest who died soon, that within a while should be taken out of this life from doing their part in the evil to come, that should die quickly, or within a short time, thereby to avoid such cruel storms and persecutions, and to enjoy their reward of peace and bliss. Others refer it to the Resurrection, and the day of Judgement, the time when those that die in the Lord shall be raised to a blessed life, the time spoken of, Rev. 11.18. when he shall give the reward unto his Servants the Prophets, and to the Saints, and to them that fear his Name, Small and Great.  
Others refer it to the hour of death; as if the sense were this, that they that die in the Lord, from the time of their death, from that very instant they are blessed; they no sooner lose a temporal life, but they find an eternal one: So soon as Lazarus died, his Soul was carried by Angels into Abraham's bosom. The same day that the Penitent Thief expired on the Cross, the same day was he with Christ in Paradise. Pious Souls when once they are absent from the body, they are quickly present with the Lord; when once they depart, they are blessed from henceforth: And of this we are further assured, as by the voice from Heaven, so by the Spirit of God it is so, Yea saith the Spirit. Let Heathens and Heretics deny or doubt the Immortality of the Soul, the Resurrection of the Body, and the blessedness of the dead, because they know no better; and let wicked and ungodly men deny these things because they live no better, for they fancy them not to be because they would not have them to be, their guilty consciences telling them that if such things be, it will be ill with them: Let such I say think or speak what they will, still we are to conclude that they are cursed who die in their sins, and that they are blessed that die in the Lord, Yea saith the Spirit, so it is; for the Spirit saith so in divers places of Scripture, telling us that the death of good men that die in the Lord is precious in his sight, that there is hope in their end, that all tears shall be wiped from their eyes, that they shall enter into joy, that there is a Crown of righteousness laid up for them, that they shall be with Christ, that they shall rest from their Labours, and that their works shall follow them. And herein their Blessedness consists, viz. in a relaxation of their Labours, and a retribution of their Works; in that they have Rest and Recompense; in that they are discharged of their Work, and for their Work; in that they are freed from it, and paid well for it.  
They rest from their Labours. We are all born in, and to Labour; we are born by our Mother's Labour, and we live by our own. This Life is made up of care and toil, pains and pain, trouble and sorrow. They that are Poor labour for maintenance, and are fain in the sweat of their brow to eat their Bread all the days of their life: And they that are Rich and have plenty, seldom say they have enough, but still Labour for more; their endeavour to get, care to keep, avarice to increase, fear to lose their Riches, these torment them and disturb their happiness as well as repose. They that are under a Cloud labour to get from it, and appear something in the World; and they on whom Fortune shines, and Honour's sparkles, they labour for greater Lustre. They that are Low labour to look up; and they that are High, labour to overlook one another. Some labour for Honour, some for Wealth, some for Knowledge, and some for Health. The best Christians they are, with Paul, In labours more abundant, exercised daily in mortifying the flesh with its affections and lusts, in denying and even crucifying themselves for those sins that crucified Christ; instriving against temptations to sin, and their Spiritual enemies; in suffering affliction, and bearing the Cross. Thus our Life is a succession of Labours as well as Sins, our sins growing with our years, and sorrows with sins, and troubles with sorrows, so that the comforts of this life are rather Solatia miserorum quam gaudia beatorum, comforts of those that are miserable, rather than joys of those that are happy; and therefore we have reason to conclude those happy that die in the Lord, and so rest from their Labours, for such are discharged and free, and that both from sin and the evil consequents thereof. The Papists would have us believe that after death the Souls of men enter into Purgatory, there to suffer sorrow and torment for a while, till they be purged and fitted for the region of bliss; but they contradict themselves concerning the place, the torments, the tormentors, the extremity of the torments, and the continuance under them: The place some say is in the bottom of the Sea, 'tis a hot fire surely that is not cooled with so much water. Others will have it in Mount Aetna, Vesuvius, or some such burning Mongibels. Another is so ridiculous as to fancy it in an hill of Ireland: the Torments, one will have them to be only by fire, another by fire and water, a third neither by fire nor water, but by the violent convulsions of hope and fear. The Tormentors some say they are the Holy Angels, others say they are the very Devils.  
The extremity of Pains according to some are as violent as Hell, according to others they are more mild. Their continuance some will have it to be to the end of the world; others about ten years; others during the Pope's pleasure, so that if he speak but the word they are free. They likewise contradict Scripture, for that saith, The blood of Jesus Christ cleanseth us from all sin, 1 John 1.7. and if this be so, what need of purging by the fire of Purgatory? That saith, when the Righteous die they enter into peace, and they rest in their beds, Isai. 57.2. And if this be so that they are at peace and rest, than they are Liars who say they enter into Purgatory-Torments. That saith, Blessed are the dead which die in the Lord, from henceforth, that they may rest from their Labours, as it is in the Text; and if this be so, that they are Blessed from the time of their death, and thenceforth rest from their Labours, then surely they never feel the pains of that hot Region; for Blessedness cannot consist with misery, nor rest with trouble, nor reward with punishment. This Text is so clear against it, that (as we are told) a Famous Doctor of the Church of Rome, and one of the Sorbon-Colledge, Picherellus by name, did ingeniously confess St. John had in these few words put out the fire of Purgatory: They that die in the Lord rest from their Labours, they suffer nothing, only they do something, that is, cease not day and night, saying, Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come, Rev. 4.8. should serve our turn. True Faith can no more be without Good Works, than the Sun without light, or the Fire without heat; show we then our Faith by our Works, always abounding in the work of the Lord, for our labour will not be in vain being our works will follow us.  
So much of this Text of Scripture. Now of the Text of Nature, a Text dead indeed in the Letter, but alive in the Spirit; and well may he become our Text who was himself a Living Sermon, for his life was truly Doctrinal, he living in the Lord, and his death a good Application, he dying in the Lord.  
As for his life it was according to the design of the Gospel, and the character of a true Christian, for it was sober, righteous, and godly.  
His Sobriety appeared in all his deportment in his personal and private capacity.  
He was a man exceeding humble, notwithstanding the great temptations he had to be Proud, both upon the account of Birth and Fortune; he was (it is well known) of an Ancient and Honourable Family; and he had, Providence so ordering it, a large and plentiful Estate, and to use the words of the Psalmist, his Lot fell into a good ground, yea he had a goodly Heritage; notwithstanding he was so Great in the eye of the world, that he was little in his own, he was so humble and lowly. He was likewise very discreet and reserved, not apt to be familiar with every one; and with whom he was so, it was not suddenly, but after he understood them and their humour: He was a man of few words, but they were wise, and to the purpose; He observed with Solomon, that in many words there wanteth not sin and folly, and that he that refraineth his lips is wise: He knew how to govern his Tongue and his Passion, for he kept both from all extravagancy: His calmness and moderation of Affection was very remarkable, though he knew how to be angry, yet he seldom practised it, for he so ruled his passion that it was a hard matter to discover any in him.  
Chastity (a rare Virtue indeed in this Debauched Age, wherein many take a pride in sin that they may be of the fashion, adventuring to take Crimes upon Trust, and to perish by Credit) this rare virtue of Chastity was conspicuous in him. And so was Temperance, his moderation in this Point is well known unto all men, how free he was from all Excess.  
His Righteousness appeared in his Dealing and Carriage towards man, giving every one his due. He was a Loyal, Faithful, Obedient Subject to the King, whom he served in the Office of a Magistrate, and a Soldier, as a Justice of Peace and a Deputy-Lieutenant; he thought nothing too much either to do or give for his Sovereign, being always ready to serve him in Person and Goods. And as he served his King, so he served his Country willingly, truly, and faithfully: I may say of him as a Roman Historian does of another, he was Vir bonus, & Reipublicae necessarius, a good man and necessary in the Commonwealth. His practice was according to his Office to do justice. The cause which he knew not he searched out, and when it lay in darkness, his strict and Impartial examination often brought it to light, and then did truth and justice meet. How many were beholding to him for justice? how many for Counsel? how many for peace? for partly by counsel, and partly by authority he reconciled many differences, and prevented more: his deportment in his Office was grave and something severe to discountenance and awe unruly people; but his carriage at other times was sweet and affable. He was not like Nabal, that was so proud and churlish, that a man could not speak unto him; no he despised no man, but would speak to the meanest, and hear the meanest speak to him again. Access to his person was easy, for though his condition were High, yet he was not apt to overlook his Neighbours. He was a good Commonwealth's man, improving his Estate, and maintaining divers other men's, by keeping them at constant work all the year. As for his charity to the Poor, though some perhaps suspected it, because he joined with others in putting the Law in execution against Vagabonds and wand'ring Beggars, there was a mistake in it; he had charity for the Poor, though not for Beggars. There is a difference put between these by the Law of Moses, by the Gospel of Christ, and by the Laws of most Nations. God in the Law ordered, that there should be no beggar among his people Israel, and yet he said, that the poor should never cease out of the Land: The distinction between them is this; Mendicus est qui Publice stipem petit, Pauper qui non potest se sustentare, etc. a Beggar is one that publicly seeks for Relief, wand'ring about, betaking himself to no calling, when he is able to follow one, but making a Trade and Profession of Begging. A Poor man is one that cannot maintain himself and his Family, either because through some Infirmity he cannot work, or else because his charge is greater than his Labour can maintain: As for the first sort, vagrant Beggars, the Law saith, there shall be none among you; and the Gospel, that if they will not work, neither should they eat; and the Law of the Land, that they are to be punished, and made to work. As for the last, the Poor properly so called, both Law and Gospel, and all civilised Nations require provision to be made; and for such as these the Worthy person I am speaking of had charity and alms, all such were Relieved at his doors, and seldom went away empty. From his charity I pass to his hospitality, of which (having greater things to acquaint you with) I shall only say this, that to those who came unto him, his Table was free, his Provision plentiful, and his welcome hearty: As for his own Family, he was to his Lady a most loving Husband, to his Children a tender Father, and to his Servants a mild Master: But that which was most commendable in him, was his piety towards God: He had an honour, reverence, and respect for the name, worship, and service of Almighty God: He was never heard to take God's name in vain, or curse or swear: He was a true worshipper of God, and that both in public and private: He loved the House of God, and for a testimony hereof, he bestowed the adorning of his Chancel, and an augmentation to the Vicarage: The beautifying of this part of the House of God was a work commendable in itself, more for the time, in that he did it before he repaired his own House; but most of all for the manner, in that he did it without vainglory, or hope of praise from men, keeping what he bestowed upon it very private, and so doing his work in secret, for which we hope his Heavenly Father will reward him openly in the sight of Saints and Angels. And for an Augmentation to this Vicarage, he hath given and settled by Will the Tithes of two Townships in this Parish, viz. Lady Holton, and Aill Holton, which after the expiration of one Life, by which they are at present held from the Church, will return to the Church again. His love to the Church and Service of God will further appear in his constant and commonly early coming to it, and in the reverence and devotion expressed by him there;  he came into it, he fell upon his knees, and made a private prayer; afterwards he joined with the Congregation in the Public, conforming himself all along to the Service and Ceremonies of the Church of England: he was a constant Guest at the Lords Table, to which he bore such a reverence, that during his stay in the Church, he seldom or never turned his back towards it, but according to the practice of Antiquity worshipped looking towards the East and the Altar. As for his private Worship, without question it was daily and devout: Besides the Common-prayer in his Family, he used private in his Closet. And as for reading of the Holy Scripture, it was his daily delight and practice; he read three Chapters every day, and the whole Bible every Year; this course he began at Eighteen years of Age, and continued till his death, when he was about Fortyseven, so that computing the time, it will be found he read the Bible over nine and twenty times; he began to remember his Creator in the days of his youth, even than he devoted himself to his Service, and his First-Fruits being holy, it was a token that his whole life would be Holy, and so it was, for as he began it holily, so he ended it holily. In the beginning of his last sickness he grew apprehensive that his end was nigh, and so began to put things in order against the time: He made his Will, and settled his worldly affairs; nor was he unmindful of the concerns of his Soul, for besides his own Prayers, he desired those of the Congregation. He sent for me, and desired me to give him the Sacrament, which I did the morning before he Died, and he received it with an hearty Devotion, saying unto me when I gave him the Cup, O here is the best Cordial. He confessed his Faith before me, and his sin before God, and he desired God's pardon, and the Church's absolution, both which I trust he had. After this his Sickness increased, Nature decayed, and he died of a Fever, a fiery Disease, which we hope proved to him like Elia's fiery Chariot that conveyed him up to Heaven. To which place of Rest and Bliss God bring us all for the Sake of his Son Jesus Christ our Lord. Amen.   
FINIS.