A SERMON Preached in St. Saviour's Church in Dartmouth, July 24th. Anno Dom. 1698.  
Together with Some Reflections on the Opinion of those, who affirm, that the only difference between the Church and the Meetinghouse, is that of a few Ceremonies.  
In a LETTER to a Friend.  
By HUMPHREY SMITH, M. A.  
EXON: Printed by Sam. Darker and Sam. Farley, for Charles Yeo, John Pearce, and Philip Bishop, 1698.   

Advertisement to the Reader.  
The Author having committed these Discourses to my Disposal, I thought the Printing of them, would do right to him, and no small service to the Public  
Robert Burscough.   

TO Mr. Robert Burscough.  
SIR,  
I Now send you that, which hath made so much Noise, and undergone so much Censure amongst some in this Place: Namely, what I Preached, both in the Morning, and Afternoon, on Sunday, the 24th of the last month. You may not only Satisfy Your own desire, in the perusal of it; but also communicate it to Your Friends, as you think fit: Tho' I must tell you, that if either you, or They, have expected something Extraordinary, you will soon find your mistake. For notwithstanding the Opinions, both of them that were pleased, and of them that were displeased, with what I then said; I am sensible of nothing, either much better, or much worse, than what I am wont to say at other times.  
My design, in this plain Discourse, was not, you will perceive, some new or strange thing: but to do that which every Preacher, without doubt, is obliged to do frequently; to encourage to a Zealous pursuit of Good, notwithstanding all the difficulties we shall meet with.  
Because it may be pretty hard for you to discover the crimes, which have exposed me to so much anger, and reproach; I will let you know what I take to be the chief. Among other things we are obliged to, as Follower's of that which is Good, I recommended, as you will find, Constancy in matters of Religion, and Zeal for the Interests of it: By which I was supposed to have, a● indeed I had, a particular regard to the Religion, by Law established. And this I presumed to do the Sunday before the Election of Burgesses to 〈◊〉 in Parliament: a time when I ought, as some think, more especially to have kept myself within my own sphere, and not attempted thus to intermeddle, with things that do not belong to me.  
This is the main charge against me, and I persuade myself, I have no need to fear from you, a very heavy Sentence. You do not, I am well assured, think it an unpardonable fault, to put People in mind, of acting consistently, with their own Religious Professions: Neither do you look upon a Person of my character, as quite out of his Province; if at any time he appears concerned for the welfare, of Our holy Mother the Church of, England.  
Whether it was not fit for me, upon that occasion, to choose a subject, which Our Church in some sort recommended to me, being taken out of the Epistle for the Day: And whether in the handling of it, I went indecently out of my way, to fetch in the things which have been disliked: You, Sir, and the rest that shall read my Sermon, are to Judge For my part, I do freely own, that had I said much more to the same purpose, and taken any other occasion to bring it in; I should not thereupon esteem myself in any sort criminal. Yea I would much rather be accounted impertinent, needlessly zealous, or over busy: than not to express a just regard, for what I believe to be a very great blessing.  
The laws of the Land, you know, Sir, require all the Clergy of England, and indeed the People too, to thank God ●or restoring Our Religion, and Worship, after the Confusions of Several Years: yea to acknowledge it, as his unspeakable goodness to us. And are the Instances of God's unspeakable goodness, which we are thus publicly to be thankful for, not proper to be mentioned by us? yea is it unseasonable to exhort to a due sense of a mighty Blessing, for this very reason, because some of the Hearers will be speedily in a capacity, to do that which may contribute, either to the Overthrow, or the preservation of it.  
It is hard, that things of the same nature, should be so very allowable in one Sort of People, and yet so faulty in others. Tho' you and I, Sir, converse but little with them, that will discover, what is done in the Meeting-H●uses; we have however met with accounts, of the extraordinary heat of some of the Preachers in them, on occasion of the late Elections. A thing too is not long since accidentally come to light, 
See some Reflect on a Model now in Projection by the Presbyt. Dissenters.  which walked, it seems, in Darkness, namely, A formed design for such a General Meeting as perhaps, could it hope for the countenance of Authority, might one day prove as famous as a late General Assembly. I do not hear that the Dissenters have condemned their Leaders, for such Practices as these: And will they not then permit us to have somewhat of the same respect for our Religion, which these men have for theirs? Whilst the Professed Enemies of the Established Church are promoting their Cause, even in contempt of the laws in being with the silence, if not applause, of their Followers: are we to be censured and reproached, if we make the least discovery, that we are not ignorant of their devices?  
And having mentioned a General Assembly, I cannot but note, that the time is not yet out of memory, when a company of men under that Name, made an Act for Censuring Ministers for 
Aug. 3. 1648.  their silence, and in it ordained that the main current of Applications in Sermons, should run, as against some other things; so more particularly against the defection from the League and Covenant, against unjust decrees established by Law, and against the Plots and Practices of those they called Malignants. And that in case any Minister for his freedom in this kind, should be raised at, mocked, or threatened, the Presbytery of the bounds should bring the Offender to public Repentance, or else Excommunicate him. This certainly was Such a zeal for their own way, as no true Sons of the Church of England would ever be willing to imitate. However the men of that Stamp may be assured, that we think as well of our Religion, as they can of theirs: And the Indifferent Part of the World, perhaps, will Judge, that we have much greater reason for it.  
You will conclude, I believe, that what I have thus said is sufficient, to prove it no unreasonable thing, for those that profess the Religion of the Church of England, to express some concern for the welfare of it. But now, Sir, I am to acquaint you, with a short Answer to all such Arguments: an Answer I find very common of late, in the mouths of some Well-meaning People.  
The Church of England, say they, neither is, nor can be, in danger from the Dissenters: and therefore all the zeal that is pretended for it, in opposition to them, might very well be spared: For the Dissenters are of the Church of England too: They have the same faith, and the same kind of worship, the only difference being that of a few Ceremonies. You may, perhaps, think it fit, to let these Papers come into the hands of some, who are pleased with this Notion; and so will allow me, to make some short Reflections upon it.  
It will be granted; I think, that this Pretence will not hold, with relation to all our Dissenters from the Established Church. Such as deny the Eternity of the Son of God, and the Doctrine of the Blessed Trinity: Such as cast off the use of the two Holy Sacraments: Such as despise the Rule of Scripture, and are prepared for all the Extravagancies of Enthusiasm: Such Dissenters as these surely, must be thought to stand at a greater distance from us, than that of a few Ceremonies, As for the men too, who are of more sober Principles; it will not Universally hold, that they preach no other Doctrine, but that of the Church of England. You have seen the private letters, which several years ago, I was obliged to write to a Preacher of some ●ame amongst the Presbyterians, and Independents, about some passages in one of his Printed Books, together with his 
Mr. Fiavel's Fountain of Life opened.  answers. And you very well Remember, that tho● I was concerned for such things as are owned by Our Church, Ceremonies were not at all the Subject of that Controverysy.  
But supposing the Doctrine which is preached in the Conventicles, to be always the very same, with what is taught in the Churches: the accord, alas, is not yet so great as is pretended. There is still a considerable difference, even that which is between such as obey those that have the Rule over them, and such as do not: that which is between such as preserve the Unity of the Church, and such as Schismatically divide from it. And this the Ancient Fathers declare to be a very great difference, yea as great as was between that part of the Congregation of Jsrael, which adhered to their 
Cyprian, de unitate Eccles. Oper. Ed: Ox. p. 116. Chry●st. ●om. 3 p. 822. Ed. Savil.  Leaders, and the company of Corah, who perished in his Gainsaying.  
But if this be so great a difference, may some say, it is in the power of the Governors of the Church of England, to remove it assoon as they please. Let them but take away the causes of Separation, and there will be an end of all discord: We shall then according to the desire of St. Paul, with one mind and one mouth, glorify 
Rom. 15. ●, 6.  God, even the Father of Our Lord Jesus Christ.  
That is, Let the Church who hath given no real ground of offence, yield their cause, and go and join with the offended, and then the peace is made. This indeed is a notable Expedient, and it is pity that such a healing method had not been found out in former ages. Here would have been a present remedy for the Novation Schism, which disturbed the peace of the Christian Church, for so long a time. It was but for the Catholics to have gone over to them, who forsook their Communion without sufficient reason, and then the Union would have been reestablished. Or in the Case beforementioned, it was but for Moses and Aaron to have parted with some of that Authority, which was thought too much for them, seeing all the Congregation were Holy: 
Num. 16. 3.  and that Ecclesiastical Sedition would have been presently ended. Till our Dissenters shall be able to prove, that their Separation from us was absolutely necessary: which all their past attempts in order to it, sufficiently assure us, will be a very great difficulty for them▪ that carnal thing, as St. Paul 
1 Cor. 3. ●. Gal. 5. 20.  account's it, enters the very Constitution of their Religious Assemblies, and makes them Essentially differ, from such as are held in the Unity of Christ's Church.  
But could some wonderful Art at length be found out to hea● their Schism, notwithstanding their adherence to the Principles, on which they made a very unnecessary division; The difference between the Church and the Meetinghouse, would yet be manifestly greater than that of a few Ceremonies. It cannot yet be forgotten, that the Dissenters once violently seized, that which they now seem so willing, to have freely delivered up to them, the legal Establishment of our National Church. Having opened their way, through the Greatest of its Defenders, down they threw it, and set up themselves. And when this was done, had we still the same Church of England which we had before, only abating a few Ceremonies? Did the Enemies of the Reformation rejoice in, and the Friends of it lament, no greater a change than that? Certainly the Learned even at Geneva, were of another 
Vide Epistol. Jo. Diodati, ad Theolog. Westmonast.  Opinion: For when Diodati, and the Other Ministers there, were courted by the Assembly of Divines, to approve the Proceed in England, their Answer was, That now a Church was rend In pieces, which was the Eye, and Excellency of all the Churches, Christ's own choice purchase, and peculiar▪ and that they perfectly trembled with ho●●our, at the deformity, which was brought on the most beautiful face of it.  
It must certainly be no difficulty to show, that ●ven our moderate Dissenters disagree from the Church of England, in matters of no small importance. Yea that they have Expressed a huge dislike, of some very considerable things in it: Which are however Sufficiently Justified by the 〈◊〉 of other Reformed Churches, by the Practice of the purest, and most primitive times, and, which is above all by the Word of God its self, Lest any that favour the Separation, should consider this as too Severe a Charge, I will mention a few Particulars, wherein, I am confident, it may at any time be fully made ou●.  
Amongst these I am sure you will allow me to name, Th● Government of the Church by Bishops. You have▪ 〈◊〉 with so much strength of Reason, and such clear Evidence asserted that Government▪ Making in so plainly appear, to have a Sufficient Foundation in Holy Scripture, and to have been of Constant, and only Use, in the Christian Church, in all times, and all Countries, till the Presbyterian Discipline was first set up, in a few places, in the last Age: that I believe 
A Treat. of Ch. Government, Pub. An. Dom. 1692.  the most learned of the Adversaries, will deliberate yet longer, ere they will pretend to answer your Discourse on that Subject. Indeed the Great Patrons of that Model, which now by all means would Supplant Episcopacy, were abundantly sensible of the novelty of the thing. And 

Disciplinam qualem habuit vetus Ecclesia nobis de esse neque nos di●●●temur Sed cujus erit aequitatis nos eversae disciplinae ab iis accusari, qui & ●am soli penitus Sustulerunt, & cum postlim●io reducere conaremur, nobis hactenus obstiterunt. Calvin in Epist. ad Card. Sadol.  
Quod Si nu●c Anglicanae Ecclesiae instaturat●●e, Suorum Episcoporum & Archi Episcoporum Auctoritate 〈◊〉 perstant▪ Quemadmodum hoc illi nostra memoria contigit, ut ejus Ordinis homines non tantum insignes Dei Martyrs, sed etiam Praestantissimos Pastores ac Doctores habuerit, fruatur Sane ●sta Singulari Dei beneficientia, qu●● 〈◊〉 ●it Illi perpetua. Beza ad Tract. de ministr: Eu. grad. ad. Had. Sarav. c. 18.   instead of recommending it to others, were ready at first to make Apologies for it themselves, as an Expedient they were forced upon, even against their own Inclination: Being willing, if it had been possible for them, to retain what was justified by the unquestionable practice of the purest Ages.  
Should any Society of Christians undertake to change the Observation of the Lord's-Day, from the first, to the third, or fourth, or any other of the Week the boldness of such an attempt, would doubtless be very Severely censured; unless the Men were able to plead, that it was not matter of choice, but the effect of some very great Necessity. Now I verily believe, that the presumption is in no sort less, of wilfully throwing down Episcopacy, to fill the Room of it, with some new Contrivance. Has the Lord's Day Sufficient 
Discimus quidem ex hoc loco, non ●am fuisse tunc aequalitatem inter Ecclesiae Ministros, quin u●us aliquis Autorirate & consilio prae esset. Calvin. Com. in Tit, 1. 5.  Warrant from Holy Scripture? so has that Form of Church-Government. Is the one confirmed by the undoubted Practice of the Catholic Church in all Ages? so is the other also. Indeed the mischief of Innovation appears to me, much greater in the Case of Bishops, than it could be in that of the Lord's-Day. Were we obliged by some new Law, to meet together upon another day of the week, and not the first: there would be only the change of a Circumstance of Worship, which was of Divine Institution.  
But should the Order of Bishops be Overthrown, to make room for those, Teachers, who are so much offended at it; there is too much Reason to conclude, that somewhat essentially necessary, at least to the well-being of the Church, would then be wanting. The Authority of them who were Ambassadors 〈◊〉 Christ, and had the Ministry of Reconciliation, hath been undoubtedly conveyed down, by a Succession of Bishops, in the Christian Church. And putting aside that Succession. I should be glad to learn a way, how any Person can justly pretend a Commission, to transact with the People the great Business of their Souls, and speak to them in the Name of the Lord.  
Another thing which I shall not scruple to mention, as a matter of importance, wherein we differ from the Dissenters, is an Excellent Liturgy. We of the Church of England do publicly Worship God, by the use of known Forms, compiled at first with much care and study, by the Glorious Martyrs of our Reformation, and abundantly approved since, by the best, the wisest, and most learned Men: Whereas on the other hand, the Dissenters in their Meeting-Houses do only offer up unto the most High, such a service as the Premeditation, Or perhaps, the present Invention of their several Preachers shall be able to furnish. This certainly is a considerable difference, and that the advantage is much on our side, must needs be very plain to any unprejudiced Person. Putting aside the regard we ought to have for the Authority, and example of our Lord Christ, who both taught, and commanded his 
Mat. 6. 9 Ezke 11. 2.  Disciples, to make use of a Form when they prayed: Not considering the undoubted practice, both of the Jewish, and the Christian Church, which is manifestly for us: yea particularly the practice of those Churches, a nearer resemblence to which, some men express so great a value for, calling them the best Reformed: I say, Omitting all these Considerations, which would strongly conclude for a preference to Public Forms, above the Compositions, or Ex-tempore-Effusions of private Persons: I would venture, to appeal in this matter to the Common Sense, even of any Judicious Dissenters themselves, who would but Seriously think upon it. Such Persons cannot but say, that the Liturgy of the Church of England was contrived, by men of Considerable Abilities for such a work: the fame of their great Learning, and Sincerity, being unquestionable in the World. And can they who are so diligent to find out somewhat to Scruple at in this Liturgy, imagine that every Preacher in a Conventicle is qualified to frame a better, and more acceptable Service? Yea can such Preachers be supposed able to do this anew, once or twice every Week, and that, as many of them seem willing to have it understood, without thinking before hand on the words they are to utter? Were the Ex-tempore-Prayers of some of the most eminent for that faculty, but put in Writing, that so they might be duly Examined as some passages of that kind were not 
See Scotch Presbyterian Eloquence.  long since in a Neighbouring Kingdom: It might, perhaps, then abundantly appear, that they who are so fond of such performances, have the least reason, of any in the World, to criticise on the Prayers of Our Church, and censure the defects of them.  
But a Liturgy, may Some say, would be a tolerable thing, were it of a different Make, from that of the Church of England: Wherein several of those Forms are to be met with, which are still of Use amongst the Papists. And this now some People look upon, as a terrible, Objection against the Book of Common-Prayer; Whereas You well know, Sir, that 'tis rather a considerable Proof of its Excellency. We have in it, the Lords Prayer, the Apostles Creed, the Gloria Patri, Te Deum, and some other Forms of Prayer, Thanksgiving, and Confession of Faith, which the Romanists make Use of. But then our agreement with them in these instances is, because, besides the Corruptions they have added, they still retain many Things which are pure, and primitive. The business of those Excellent Men who framed our Liturgy, was not to make a new Religion, but to reform the Old. Whence, as a most learned Forreigner has observed, 
Passim variae a va●iis Reformationis Autoribus conditae & praescriptae ●unt. S. Liturgiae formulae simplic●s & purae in Germania, Gallia, Anglia, Scotia, Belgio, etc. quam minimum ●ieri 〈◊〉 ab antiquis formulis Primitivae Ecclesiae abscedentes. Ludovicus Capellus Thes. Salm. Th. de Li●●●g. par. 3. Th. 6.  the first Authors of the Reformation not only in England, but also in Germany, France, Scotland, the Netherlands, etc. prescribed Forms of public Prayer, differing as little as possible, from the Ancient Forms of the Primitive Church.  
And indeed we begin every Day to be more and more convinced of the great Wisdom, and Piety, of our first Reformers, in retaining those ancient Forms, in our Public Service. The late growth of Heresy amongst us, makes us too sensible of what Consequence it is, to keep up the fences against it. In an Age so fruitful of Monstrous Opinions, if the People know nothing beforehand of the Prayers, and Praises, they are to join in; they cannot be certain, whether they shall offer up a Service leven'd with Arrianism, or Socinianism, or some other Abomination, destructive of the Common Principles of Christianity. But as they appear in God's presence, to speak unto him in the voice of his Church; as they are sure to keep to the same Forms of sound Words, which have been made use of to express the true Faith, by the most Glorious Defenders of it, in ancient time, they are secure from the fear, of offering an unholy thing before the Lord, or blaspheming that Name which they pretend to glorify.  
Another Difference between the Church and the Meetinghouse is, that one requires External Worship, and the other hath but little regard for it. And this I take to be as great a difference, as that between Obedience to a Divine Precept, and the neglect of it. O come let us 
Psal. 95. 6.  worship, and ●ow down, let us kneel before the Lord our Maker: Thus in the Jewish Church, they encouraged one another to their Duty, in that divine Song, composed, as a learned Father 
Theodorer.  thinks, on purpose for the Reformation of Josiah. And that this outward Reverence is a Branch of natural Religion, to which we are equally obliged under the Gospel, appears from St. Paul's Exhortation, not only to glorify God in 
1 Cor. 6. ●0.  our Spirit, but our Body too. In Conformity to these, and several other places of Scripture; our Church having provided excellent Forms of Devotion, directs, and requires in the Use of them, such external Acts, as do properly express our inward Adoration. But that the Dissenters have very little respect for these agreeable, yea these necessary things, is not to be denied, I think, by such as frequent their Assemblies. Certainly when they are occasionally present with us, as we serve the Lord, they for the most part, seem not at all concerned, to fall down on their Knees to Pray to him, or to stand up to Praise him.  
The Excuse perhaps is, that if we Worship God in Spirit and in Truth, there is no need of such inconsiderable things, as the Gestures of the Body. But so to assert, is to seem wiser than the Church of God in all Ages, yea then Christ himself the Head of it. When the Devil offered him all the Kingdoms of the World, and the Glory of them, for a single act of external Adoration: as that cunning Spirit did not certainly set so great a price upon a trifle; so our blessed Saviour puts him in mind of the Value, telling him it was a Holy thing, somewhat which the Great King of Kings had claimed as his Right, and therefore was incommunicable to any Creature. It is written, 
Mat. 4. 10.  thou shalt worship the Lord thy God, and him only shalt thou serve. Were not bodily Adoration, as well as spiritual, intended by God, where he commands us to worship him; then this answer of our Saviour would have been nothing at all to the purpose. The Devil, we find, was willing at any rate to purchase that external Veneration, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is paid by falling down to the Ground: and would the words of our blessed Lord have stopped his Mouth, and made him fly, if he had said no more than this, It is written, the heart is the Lord's, and with that we are to worship him?  
Indeed, Sir, I have often thought, that the Notion which some People have entertained, about such external Acts of religious Worship, would go a great way towards the justifying most of the Idolaters that have been in the World: those I mean, who have still preserved an awful sense of the supreme Being, whilst they have bowed down to Images. If Bowing, and Kneeling, or the like external Expressions of our inward Devotion, be not due to the Almighty: How do People rob him of his Honour, in bestowing them upon other things? Such an Opinion as this, could it have been depended on, might have been of admirable Use to the Primitive Christians, under the Rage of the Heathen. For then, according to the Temptations of some of their Persecutors, when they appeared in a good humour, the Champions of the Faith might have escaped the Axes, and the Gibbets, the Gridirons, and the Saws, by doing a very small matter; even the giving but a little of that sort of Honour to an Idol, which God neither claims, nor has any regard for?  
I might give some other Instances, of a greater disagreement, than that of a few indifferent Ceremonies, between Us and the Dissenters. But, as you, Sir, may justly think, that a very few words would have been enough, in so plain a Ca●e; so some others will conclude, that if the thing I have been attempting, were even some new discovery, I should deserve but little thanks for making it.  
The distance, it will be said, is indeed too great, and they are engaged in an ill Employment, who instead of closing the wounds, are for keeping them still open. And now to this Objection, I think, it would be a sufficient answer to say, that searching Wounds can certainly be no hindrance to their cure: and that a different Method is so far from promising Success, that it is likely, in the Issue, to expose them that shall be employed about it, to such Correction as that in the Prophet, They have healed the hurt 
Jer. 6. 14.  of the Daughter of my People Slightly. Saying peace, peace, when there is no peace. Certainly a Solid, and lasting Union can never be hoped for, till People will be willing seriously, and impartially to consider, wherein the difference lies, and who made it.  
Notwithstanding the hard Censures, which some have so liberally passed on the Stiffness of our Church: It has not been backward to encourage any real advances 〈◊〉 towards a good agreement. But it is doubtless able to distinguish between true Moderation or Peaceableness, and such artifices, as are made use of, on purpose to betray it. For my part, as you know, Sir, that I was always very far from envying any favour, which Our Governors think fit to show to those Dissenters, who approve themselves to be truly Conscientious; so if ever they shall begin to shake off their Scruples, and make approaches towards us: I could hearty wish they might be received, with all possible Expressions of Kindness, and Condescension.  
But then I must own, that the Men of design, and intrigue: they that sometimes blow cold, and sometimes hot: that sometimes consider us, as if we were Antichrist, and Babylon: and at other times are ready to say to us, Be not afraid of us, we are your near Friends, yea Churchmen as well as you: I say I must acknowledge that such as these, have always been considered by me, as a very unaccountable kind of People. If they are for the Established Church, how can they go, as they often do, to those Assemblies, which are founded in this very Opinion, that the Worship of our Church is unlawful? If they are Dissenters, what are become of the Grounds of their Dissent, when they Join with us, as they sometimes will, even in such things as that Party condemns for most offensive?  
The Character which a Dissenter himself is pleased to give of such as these, would dispose one to be more afraid of their Smiles, than their Frowns: For he tells us, as you have observed, that they give too much cause for us to look upon them as such, as break all bounds, and leap over all 
Vox Clamant●s, Sec. 6.  hedges: Such as would indeed support their Reputation with Jesuitical Artifices; but yet do the things which are most likely to render them in the eyes of all, as men of flexible, and profligate Consciences.  
The showing the mistakes of a Pretence, which hath been made use of to no good Purposes, hath drawn this Letter you See to a very unusual length: I shall therefore do little more than only mention another fault this Sermon is accused of, and that is Personal Reflections. I do not deny that there are Several things in it, which bear hard upon some People's Practices: But if I have represented nothing as amiss, which the Word of God doth not also condemn, nor let fall any Expression, which can be justly accounted spiteful, or even unbecomeing; I cannot, I think, be said to have exceeded the Bou●ds of my Duty. Whether in this matter, as well as the former, I am guilty or not, they that shall read my Papers are to determine. Your Judgement, upon the whole, I particularly desire: and that it may be free from all kind of partiality, I will be contented, while you peruse them, that you do that, which upon other occasions I cannot possibly consent to, namely consider me as a perfect stranger to you, and not as,  
Your Most affectionate Friend, and Servant, H. S. August 30th, 1698.   

A SERMON Preached in St. Saviour's Church in Dartmouth, JULY 24th, 1698. Being the Fifth Sunday after TRINITY.  1 Pet. 3. 13. Part of the Epistle for the Day. And who is he that will harm you, if ye be followers of that which is good? 

PART I.  
THE greatest Discouragement to any undertaking is the danger that attends it. Many things there are, which People would soon conclude fittest, and best; were it not for the Lion in the way; a doubt of their own Safety in them; Fears, and Terrors, which draw them from the attempt.  
Tho' the Israelites had so much Experience of the Power of that God, who delivered them from their bondage, and conducted their Armies; Yet upon the very Entrance into the Land of Promise, they are amazed with a Panic Fear, and even resolve again for the Slavery, they had been so wonderfully rescued from: When they heard an evil report of the Men of great Stature, 
Num. 14. 1.  the Giants, the Sons of Anak, they lifted up their v●ice, and cried, and wept all night:— They 
Verse 4.  said one to another, let us make a Captain, and let us return into Egypt.  
And as it is thus in other matters; So, alas, it is too frequently in the things of Religion. Many would more readily espouse it, and the Interest of it, in a Season of difficulty; were not such a regard for it thought a dangerous thing, a thing that would expose them to trouble, loss, or even utter ruin.  
Nicodemus was a man, who seemed to have been very well disposed towards Jesus: but he was a Ruler of the Jews, and there was no small hazard in a way which was cried down by all the great men of the times, and therefore, though▪ he came to Jesus, it was by night. 
Jo. 3. 2,   
The Disciples, as their worldly Interests were less; so they expressed more courage, and resolution. Defying the Danger, they followed their Master, through the whole course of his Ministry, yea Solemnly engaged their word, that death its self should never part them. Tho' we die with 
Mat. 26. 35.  thee, said they, yet will we not deny thee. And yet when a mighty difficulty actually came, when the Multitude appeared with Swords, and Staves, bound their Lord and led him away: These, men of Resolution were subdued by their own fears, shrunk from the Engagements so lately made: they forsook him and fled. 
Verse 56.   
The most daring amongst them all was Peter. He had been the most zealous in the Profession of his own steadfastness; he gave some proof of his Courage, tho' by a Violence that was unwarrantable: and after the flight of the rest, followed his Master Still at some distance: But yet at length he failed, and denied him: Easily gave up the Faith, and the constancy, he had resolved on, to terror, and amazement.  
These and many more, are the sad instances on record, of humane weakness. And yet all the while, as to matter of Religion, the affright and despondency are for the most part groundless. People are scared from their Duty by the Creatures of their fancy, the Mormos of their own invention. A steadfast adherence to the things of God is not attended with the Difficulties which are ordinarily imagined. St Peter here, being now better acquainted with the tendencies of our holy Religion, and the Wisdom and the Care of Providence, thus bespeaks the Christians he wrote to, even in days of trouble and sorrow, And who is he ●●at will harm you, if ye be followers of that which is good?  
In which words we may observe these two things.  
1. The Christians duty which is here, Supposed: If ye be followers of that which is good.  
2. The Christians security in the practice of this Duty, proposed by way of affirmative question: who is he that will harm you? that is, There will be no body.  
Both these I intent to speak to, beginning with the first, the Christians duty here supposed: If ye be followers of that which is good.  
Tho' the general design and aim of this Expression, seems clear enough; yet the particular Notion we are to pitch upon, as the genuine Sense of it, is not so manifest. The Opinions of Expositors being somewhat different (1.) concerning the thing to be followed, the Good here intended: and (2.) concerning the act, what it is to be followers of it. It will not be unprofita●ble in this case, to inquire a little, what they say of each.  
As for the first, the Good that is to be followed, some there are that understand by it the Supreme Good, God Almighty himself. And so the Duty is the very same which the Apostle St. Paul recommends, Eph. 5. 1. Be ye followers of God as dear Children: And endeavouring to transcribe as far as we are able, the divine Perfections: being Holy, as he is Holy, Merciful, as he is Merciful. A thing which our blessed Saviour particularly requires from us in his Sermon on the Mount. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them 
Mat. 5. 44, 4●.  which despitefully use you, and persecute you: That ye may be the Children of your Father which is in Heaven, for he maketh his Sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust. And then a little after. Be 
Ve●se 48.  ye therefore perfect, even as your Father which is in Heaven is perfect. Some are of the Opinion too, that Good here is to be taken for that perfect Exemplar or pattern of goodness. Our Lord Christ: Who came to propose to the imitation of mankind, in his own person and actions, the highest perfection of Virtue. And to be followers of him, is to walk by that pattern, expressed in the Gospel as near as possibly we can, to put on his patience, his love his humility, and all the rest of those Divine Graces, which adorned his incomparable life: as he exhorts us himself, to learn of him, who was meek, and lowly in heart. 
Mat. 11. 29.   
Again Good may be here taken for the Idea or Rule of goodness, which the Law of God presents us with: that Divine Rule, which we are to settle in our minds, and to have our eyes still at, in all the circumstances of our Life.  
The Revelations which God hath been pleased to make from Heaven, have this great end, namely, to give us a true, and full account of that Goodness, which our great Creator Designed us for. This we are by a diligent Enquiry, and Meditation, to be familiarly acquainted with and to have a due regard unto, in all our Actions. In all those mazes, and perplexities of affairs, where profit seems to call us one way, and safety or pleasure another In all those various Accidents, and Changes, to which we are liable: Our Rule we must have ●ixt before our Eyes, and by that resolve to be guided. We are not to inquire, what is advantageous, or what is agreeable to us, but what is just, and what is good: and that, come what will come, resolve to keep to. And this last notion of Good, seems best, to correspond with the Apostles design in this place.  
As for the regard we ought to have for this Good, that of following it, there is but little more necessary to be said, than what hath been already intimated. Only it may not be improper to note the different Reading of some very Ancient Copies. For instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitators, 
Cod. Alex.  or Followers, they have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zealots: which makes a very agreeable Sense. It is the Christians duty to be zealous for Good: to pursue it at all times with warmth, and affection, and resolution of mind, notwithstanding all the difficulties, and discouragements that lie in the way. He is to set up that Good which God's Law requires of him, above his hopes, and above his fears: above every carnal Interest, or temporary Design: and resolve, that no consideration in the World shall either force, or draw him, to make shipwreck of a good Conscience.  
In short then, to be followers of Good, is seriously and in good earnest, to endeavour on all occasions, to govern ourselves according to the great Rule, or Standard of Goodness, the divine Law.  
The meaning of the words being thus Explained, I shall for the farther clearing of this duty, endeavour briefly to do these three things.  
1. Point out some of the chief Branches of that Good we are to be followers of▪ those especially, which the Apostle recommends in this Chapter.  
2. Consider some of the many Obligations which strongly engage us to it.  
3. Offer a motive or two, to encourage your Zeal in it.  
I begin with the First, to point out some of 
I.  the chief Branches of that Good, we are to be followers of. And now in this matter, the Prophet Micah excellently directs us, Mic. 6. 8. Saying. He hath showed thee, O man, what is good, he hath given thee an Idea of Good, a rule 〈◊〉 what is just, and upright, placing it in thine own mind, or conscience▪ And moreover, a more exact, and perfect standard of it, in his own word, which is profitable for Doctrine, for reproof, for Correction and Instruction in Righteousness. And, behold, this is the sum of the good which he hath thus set before thee. What doth the Lord require of thee, but to do justice, love mercy, and walk humbly with thy God?  
A●ptime branch, therefore, of the Good we are to be followers of, is Justice: A strict Justice, towards all Mankind, Superiors, Equals, inferiors, Ourselves. A rendering to all their deuce, tribute to whom tribute is due, Custom to 
Rom. 13. 7, 8.  whom Custom, fear to whom fear, honour to whom honour: An owing to no man any thing: A being harmless, inoffensive, upright, and sober in our whole Conversion. The thing which St. Peter adviseth, as the means of Securing to ourselves the Divine Protection, at the 10th and 11th Verses of this Chapter, He that will love life, and see good Days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil and do good, let him seek peace, and ensue it.  
Another great branch of the Good we are to follow, is Mercy, love, kindness, and goodwill: a being as Serviceable to our Brethren as we can, and never violent against them upon any injury received: willing to give, and ready to forgive: closing and Uniting with them in every lawful thing: The subject of St. Peter's Exhortation, at the 8th and 9th Verses of this Chapter, Be ye all of one mind, having compassion one of another: love as Brethren, be pitiful, be courteous, not rendering evil for evil, or railing for railing, but contrariwise Blessing  
And then the other great branch of Good, mentioned by the Prophet, and which we are to be zealous in is, The walking humbly with God: A being duly sensible of the infinite perfection of the Divine Nature, of our dependence upon him, as also of our Frailty and Unworthiness; and so offering up unto him, all the honour, worship, and adoration, that we are able: A being first well-grounded, and then steadfastly persevering in those religious performances, which he hath taught us are agreeable to his will, notwithstanding all the opposition we shall meet with. The thing which Our Apostle recommends at the 14th and 15th verses of this Chapter: Be not afraid, saith he, of their terror, neither be troubled, but sanctify the Lord God in your hearts: And be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with weakness, and fear.  
In this evil World, which is filled with Disorder and Corruption, the Church of God is still militant: and the business of all the true Members of it is hereupon increased. To the religious services they pay directly to God, they are to add those Divine qualities, which relate to the opposition of unreasonable men.  
Such is a Firmness, or Constancy in matters of Religion: A making a due Enquiry into the Reasonableness and Excellency of the way we engage in, and then a being steadfast in it, in all circumstances whatsoever: A being steadfast and 
1 Cor. 15. 58.   in the work of the Lord, as St. Paul exhorts: or as we are directed in another place Holding fast the profession of our faith without wavering. 
Heb. 10. 23.  Such is too, Zeal for the Interests of it: Looking upon the things of God and Religion as worthy of our first and chiefest concern. According to the Advice of St. Paul. Striving together 
Phil: 1. 27, 28.  for the faith of the Gospel, and nothing terrified by the Adversaries: Or in the words of that Exhortation of St. Judas. Earnestly contending 
Jud. 3.  for the faith once delivered to the Saints.  
These are the main branches of that Good which we are to be followers of. And the first thing I proposed, being thus finished, I now proceed to the second, To consider some of those 
II.  many Obligations that bind us to it.  
And here now, not to insist upon such as relate to us only on the account of our being men, We must be very ignorant of the nature of the Christianity we profess, if we do not perceive it to be, a Divine contrivance powerfully to re-establish the greatest goodness in the World. Tho' the Hypocrite makes use of it, as a cover for his iniquity: and some foolish People consider it only as an art, whereby to get to heaven without the trouble of a good Life: the glorious design of our Excellent Religion most manifestly appears to be, an Universal Reformation, and the highest purity, the making the Sons and Daughters of men steadfastly upright, holy, and good. This was what the Messiah proposed to himself as the great end of his unspeakable humiliation. He gave 
Tit. 2. 14.  himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar People, zealous of good works. And this is what every Christian is to look upon, as the very Business, for which he is new-formed by the Power of God, For we are his workmanship, created in Christ Jesus unto 
Eph. 2. 10.  good works.  
To give a full account of the mighty Efficacy of the Gospel in order to this blessed end; reckoning up the several Obligations to a good Life, which it brings upon every Professor of it; would be a Work too great, much too great for such a Discourse as this. I will only very briefly put you in mind of a few of the chief. And  
1. We are to be followers of Good, in obedience to Christ's precepts. Our great Master, Christ, was a Preacher of Righteousness, and hath described the Strictest, and most excellent measures of it. He came to fill up the Law: to make it a 
Mat. 5. 17.  better, and Diviner Rule, than ever the world was acquainted with before: to advance it to a perfection, beyond the Morality of the Jews, and all the Philosophy of the Gentiles. And now can we pretend to be the Disciples of such a Master, and express no regard to this his most admirable Institution? Can we call ourselves by the name of such an Excellent Instructor, and yet trample on his holy Commandments in the conduct of our Lives?  
A Son honoureth his Father, and a servant his Master: If then I be a father where is mine honour? and if I be a master where is my fear? Saith the Lord of Hosts. And the reasonableness of 
Mal. 1. 6.  such an Expostulation is the same in our present Case▪ If Christ be our Lord and King, it is but just that we should pay Obedience to the Divine Laws which he hath delivered. If he be that Prophet whom God promised to raise up unto his 
Acts. 3. 22.  People, we are doubtless obliged to hear him, in all things whatsoever he says unto us.  
2. We are to follow that which is Good in conformity to Christ's Example. He did no sin, neither was guile found in his lips: He was a Lamb without blemish, and without spot: He was the Holy One, and the Just: He went about doing good. As there was not the least mixture in him of that Insincerity, which renders all the paint of Hypocrites nothing else but a loathsome Deformity; so there were none of the frailties, and defects, which Slain the Beauty of the most eminent Saints. As you read the Gospel you find that in his whole Conversation, He was Obedient, and Meek, and Patient, and Humble, and Free: without any appearance of roughness, and severity, unless when the honour of his Father engaged him to a just Indignation, in the chastisement of the Profane, and in the reproof of Dissemblers. In short, the History of his Life is a continued Account of a mighty Zeal for the Glory of God, and of transcendent, and amazing goodwill towards men.  
Such was our great Leader, the Captain of our Salvation. And now to use the words of the Apostle, spoken on another Occasion, what communion hath light with darkness, what fellowship 
2 Cor. 6. 14, 15.  hath righteousness with unrighteousness? what concord hath Christ with Belial? How can they whose lives are a contradiction to all the Divine Virtues before mentioned, own themselves the followers of the most holy Jesus? How can rotten, and corrupted Members, pretend an Union to such a Head? As it is a monstrous thing for such as profess Christianity, to be so very unlike him, whose name they are called by; so it is a direct opposition, and affront to his great Design: since his Life, which was full of the most perfect goodness, was, as I have noted already, intended by him as a Pattern to all his Followers. He was conversant with men in this vale of misery for several years together, appearing in the common Ranks of People, and passing through a great variety of different usage, for this very purpose, that he might lively express unto us the most useful Idea of goodness in the Words of St. Peter, leave us an Example, that we should follow his Steps. 1 Pet. 2. 21.  
3. Our Blessed Master having thus Engaged us to the practice of uprightness, by teaching us the most Excellent rules of it, and proposing to us the brightest Example of it, brings a further Obligation upon all his Followers, even that of the most sacred Vows. He requires that his Servants should take up the most serious purposes of holiness, and in the most Solemn manner, as it were, consecrate themselves to the following that which is good.  
This was a thing which the Enemies of Christianity could not but note, in the Primitive Times, to the praise of that Religion, they so laboured to destroy. In that Epistle which was 
Plin. Epist. l. 10. E. 97.  written concerning the Christians, to Trajan the Emperor, by Pliny then Governor of Bythinia; tho' he tell●s him, that they were a sort of People given up indeed to a corrupt Superstition, yet he confesses that they were such as had bound themselves by a Sacrament, not to commit The●t, or Robbery, or Adultery; not to be guilty of cheating, or perfidiousness.  
At our first admission to the Profession of Christianity, by the La●er of Regeneration, we make a solemn Engagement continually to conflict with, and to resist, all the Temptations that shall beset us, and to perform, as far as we shall be able, the works of Disciples: We bind ourselves by Oath as Soldiers to their General, to be true to the Service, and Obedient to the commands of our Master, and Lord. And in that other Sacrament of his Holy Supper, we Ratify and Confirm these Vows, and anew devote ourselves unto him: We take up fresh resolutions of uprightness, and holiness: Resign ourselves to his pleasure, and offer up our Souls, and bodies, as a Sacrifice unto the most High.  
4. That all this Provision for a good Life may not fail of the end it aims, through the want of Divine assistance, That in a most plentiful manner, is promised by Christ unto his Church. He hath appointed an Order of Men to preach the Doctrine of holiness, even till the end of the World: And he hath declared that he will be with them, to give that Doctrine a Divine power and efficacy; to make it abundantly sufficient to conquer all resistance, and beat down the strong-holds of iniquity.  
He prevents with his Grace, disposeth the hearts of People by a mighty influence, to hearken to the calls of the Gospel. And then he dwells with the Believer, His holy Spirit being entered into him, consecrates him into a Temple for the lord Know you not, Saith S. Paul, that ye 
1 Cor. 3, 16.  are the Temple of God, and that the Spirit of God dwelleth in you?  
Of what force this consideration is, to oblige us to Constancy in all the parts of our Duty: to render us exceeding careful to deny ungodliness, and worldly lusts, and live soberly, righteously, and godly in this present world; it is impossible for you not be sensible. Adultery fornication, uncleanness, 
Gal. 5. 19  laciviousness. idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel, and the other works of the Flesh; m●st needs be strangely unagreeable▪ and monstrous in them, who own themselves to be led by the Spirit. Yea the Apostle tells us, that these practices are such a profanation, as will meet with terrible vengeance: If any man defile the Temple of God, him shall God destroy; 
1 Cor. 3. 17.  for the temple of God is holy, which temple ye are.  
5. Because the minds of men are naturally selfish, and we are apt to be very heavy in the pursuit of the most Excellent ends, unless we are like to find our Interest in them: To all the former Bonds engaging us to follow that which is Good, God hath been pleased to add the Prospect of Infinite advantage.  
He hath plainly told us in his word that this is the very Condition on which Salvation and eternal happiness are proposed to us: That this is the thing, which he indispensibly requires in us, if we will escape his fury, and dwell with him forever.  
Indeed there are a sort of Artists in Religion, as I have already intimated, that have laboured to find out a much easier way to heaven, than that of a Constant, and Uniform Obedience: Men that have discovered a Method, for sparing a sweet iniquity, and indulging a bosom-Sin: yea that are for reconciling God and Mammon, the sinful cares and pleasures of this present world, with the assured hopes of a blessed Eternity. But the new principles, and subtle contrivances of such as these, are nothing else but Juggling, and Imposture. If the Gospel be true, all the precious names we may call ourselves by, and all the interest we may pretend to in the promises; will signify just nothing at all, without a sincere abhorrence of every corrupt way. For the wrath 
Ro. 1. 18.  of God is revealed from heaven against all ungodliness and unrighteousness of men, who ●old the truth in unrighteousness.  
On these, which we have thus briefly considered, and more accounts, it is, that we are obliged to be Followers of that which is good. And such ties, such bounds as these, which imply not only our Duty, but our greatest and most important Interests, are, one would think, so strong, that they should not easily be broken. But since humane frailty is such, that it is too well known to deceive the justest and most reasonable Expectations; I will, as I promised, now in the third place, add a motive or two, to sti●● us 
III.  up to this our great work.  
The sense of duty, and of future rewards, is alas, but very ●aint in many People: and they seldom reflect either on the force of the former, or the value of the latter.  
But then there are a sort of things, which are 〈◊〉 ●o their inclinations, and very apt to take their minds: Some present enjoyments, which they can see, and feel, and ●ast the real benefit of. And now 〈◊〉 pur●uit● of Good, is not without advantages 〈◊〉 kind 〈◊〉 will mention two, which I 〈◊〉 you to consider viz. 
 The pleasure, and the honour of it.  
1. Notwithstanding the frightful apprehensions which some People have of it; it is doubtless a Pleasant 〈◊〉 to be followers of that which is Good. It is to do that which we see all the Creatures in the world besides, do cheerfully perform: to act according to 〈◊〉 design of our nature, to observe 〈◊〉 〈◊〉 appointed 〈◊〉 〈◊〉, and pursue the 〈◊〉 for which we were made.  
It is to study, and observe, the most reasonable and Excellent 〈◊〉 the statutes of the Great God, which are right 〈◊〉 〈◊〉 the Heart, the 
●psal. 19 8.  Judgements of the Lord which are true and righteous altogether: more to be desired than Gold, yea than much fine Gold, Sweeter also than Hony, and the Hony-comb. It is to find out that Wisdom, which maketh a Man happy, the Merchandise whereof 
Prov. 3. 13.  is better than Silver, and the gain thereof than fine Gold: that is more Precious than rubies, and all the things thou canst desire are not to be compared unto her: In whose right Hand is length of days, and in 
 her left Hand Riches and honour: whose ●ays are ways of pleasantness and all her paths are Peace.  
Indeed were there no other advantages of an honest sincerity in the Practice of Good, but only that inward peace, and Satisfaction that attend it, These alone would be a Sufficient Encouragement. The Blessed calm, and tranquillity of mind, which result from the Conscience of doing well is an infinite pleasure: and all the Violence and Rage of the World cannot render him that has it miserable. Under calumnies, threaten, injuries; yea the worst Usage, which the mal●ce of men and Devils, can Invent: the mind of the Steadfast Good Man will be still erect. When other enjoyments are snatched from him, he will enjoy his very duty, and his own constancy will be his refreshment. His Soul will be full of ineffable Comfort, as he takes up that generous Resolution of Joh, and says Till I die, I will not remove my 
Job 27. 5, 6.  integrity from me: My righteousness I hold fast, and will not let it go: my heart shall not reproach me, so long as I live.  
2. As a Zealous pursuit of Good is thus a pleasant thing; so notwithstanding all the attempts of those, who seem willing to bring it out of credit in the World: it is, and will be still of good fame, and reputation: at le●t amongst the 
Prov. 4. 8.  most 〈◊〉 part of Mankind. Exalt her, and she shall promote thee, she shall bring thee to honour, when thou dost embrace her: says Solomon, concerning that Divine Wisdom . 〈◊〉 up the Law of God as the Rul● of your lives, and it will be your praise, and your glory. Agreeable to this are the words which the Prophet said to Eli, in the name of the Lord: Them that honour me, I will honour, and those that 
1 Sam. 2. 30.  despise me, shall be lightly regarded.  
There are such powerful Attractives in virtue, and uprightness, as draw the Eyes, and command the regard even of the wor●● of men. They that will not be at the pains, to practise holiness themselves; cannot but look upon it as comely, and are even forced to pay it a kind of vene●ation. He that was doubdest very capable of making a good judgement, tells us, That the righteous is more excellent than his Neighbour. He 
Pro. 12, 26.  is wiser, and greater, his aims are more generous, and noble▪ and notwitstanding all the difference which may appear in the outward circumstances, the world cannot but be sensible of it. But then as Solomon there adds, The way of the wicked seduceth him, or puts a cheat upon him: instead of securing the purchase he desired, it leads him to shame, and infamy.  
The usual arts which too many apply themselves to, whereby to get a ●ame, or mount up to greatness, for this reason that they are defective in point of goodness, do commonly overthrow the very end, for which they were chosen. For to walk in crooked paths, and to carry on crooked designs, to manage tricks, and live in disguise: to halt between two Opinions, and hypocritically to trifle in the great business of Religion makes the Character of a very mean Spirit. Whilst a visible Sincerity, a Sincerity which will be constant to its self, and cannot change with the times, is a most desirable Ornament: and even he that fall● with it, falls with honour and commendation.   

PART II.  
THE other thing observed in the Text is, the Christians security in the practice of his duty: wh● is he that will harm you? Who is he that is about to bring evil upon you? That shall, or will, do you any hurt or mischief? The import of such Questions as these, so common in Holy Scripture, and indeed in all other discourse, is manifest enough. The seeming affirmation is a vehement denial: So that the meaning of the words is plainly this. Uprightness is the way of safety: To follow that which is good, is the surest means, to preserve ourselves from hurt, or evil. Amongst all the temptations, and dangers, we are liable to, in a troublesome sinful world; the best expedient for our preservation, is, to be constant to our duty, and upright in all the parts of our Conversation. The likeliest way to escape, is to resolve against every unlawful means, every sinful compliance. A steadfast, and unalterable purpose of Good, tho' sometimes, perhaps, it may not look so promising, will be found at last the best security. For unless we hurt ourselves, nothing can do us mischief.  
This holds with relation, both to spiritual, and temporal Evils I will show the truth of it, a little briefly, as to the first: a●d then come somewhat more fully to consider it, with respect to the second.  
First, if we be followers of that which is good, zealous and resolved for our duty, None shall do us any spiritual mischief: No temptation shall be too strong for us, and cause us to fall. Our spiritual Enemies, against whom, so often, and with so much reason, we are exhorted to watch; never do, nor can prevail upon us, by open force, but only through our easiness, neglect, or inadvertency. Captivate us they often do, by stratagem, or surprise; but they cannot by plain Violence: Like ●ly Thiefs, wait for an Opportunity to creep into the house, at some neglected Window; but are not able to break the Door. St. James tells us, that Every man is tempted, 
Jam. 1. 14.  when he is drawn away of his own lust and enticed: that is, when his essential desires obtain a consent to a Temptation, which could not prevail without it. Answerable to which is that advice of Solomon, about keeping the heart: Keep it with diligence, 
Pro. 4, 23.  saith he, and the reason he adds is this, for out of it, are the issues of life. If thou securest thyself against thine own inclinations, and takest such care that they may not draw thee to an unlawful compliance, thou art safe enough. For every evil action has its Original from the heart, and cannot proceed but from a disorder there.  
Of all the Enemies we have to deal with, the Devil may justly be reckoned the most powerful, and prevailing. He is a roaring lion, and he seeketh whom he may devour. He is a spirit of much subtlety, and cunning as well as strength. He is too of a restless and implacable malice. And yet notwithstanding all his force, and all his industry, cannot destroy the soul, unless it concuts to its own ruin. Resist the Devil and he will flee 
Jam. 4. 7.  from you, saith St. James: and S. Paul exhorts us, not to give place to the Devil. How, may it 
Eph. 4. 27.  be said, can we oppose, and stand but against, Principalities and Powers▪ can we that are flesh and blood, prevail against a mighty spirit, a spirit that commands in this inferior world, a spirit whose motions are quick as the light; and is not hindered by any obstacles of matter? How can we do other, than give place to such a Being as this.  
I answer, that th● in natural things, his Power 〈◊〉 much beyond ours, bringing wonderful things to pass, as often as the Almighty is pleased to extend the Chain, in which he keeps him▪ yet in moral things it is inferior, and his most vigorous assaults are conquerable, by a steadfast resolution. He can dress up the b● it, make it look sweet, and pleasant, choo●e the most likely Season, and then propose it to our view: But being armed with that assistance, which God ordinarily bestows on his servants, we have still power to refuse it; he cannot force us to swallow it down. To be short, God is graciously pleased, not to expose us as a prey to our spiritual enemies: His Grace shall be sufficient for us, if we sincerely pray for it, and diligently make use of it: He will not suffer you to be tempted above that ye 
1 Cor. 10. 13.  are able, but will with the temptation, also make a way to escape, that ye may be able to bear it.  
A meditation which might be recommended, as useful for several very considerable purposes: as to show us the nature of assurance and how it is that we are to seek for it: to give us a right notion of Perseverance, and of the terms on which it is promised to the Elect: To excite us to confidence, and courage, and industry, and praises. But I shall omit these things, that I may go on with my other design which is, to illustrate this truth with respect to temporal Evils.  
Secondly therefore, If 〈◊〉 ●e followers of that which is Good, no one shall do you any temporal mischief. Uprightness is an excellent security against Calamities: the best Preservative against misery, and sorrow.  
But, it will be said perhaps, how can this be true, since both the Word of God, and every Age of the World, have afforded so many instances to the contrary? They were men who had justly obtained a good report, yeamen of whom the World was not worthy; who yet, as the Apostle tells us, had trial of cruel mockings, and scourge, 
Heb. 11. 36.  of bonds and imprisonment: were stoned, were sawn asunder, were tempted, were slain with the Sword, wandered about in Sheepskins, and Goatskins, being destitute, afflicted, tormented. For a sufficient answer to this Objection, and the clearing of that Comfortable Truth it would overthrow: I desire you to consider these three things, which, in a few words, I will endeavour to make out.  
1. That the following of that which is good, naturally leads to freedom from trouble, and danger.  
2. That it gives a Title to the peculiar care, and Protection of Divine Providence.  
3. That it changeth the Nature of things, and turns Evils into Blessings.  
1. The following of that which is good, naturally leads to freedom from trouble and danger. It has a direct tendency to quiet and safety, being a Complication of all those  qualities, of all those friendly, and agreeable virtues, which are so far from being offensive, that they oblige mankind, and contribute to the common benefit of the World.  
Blessed are the meek, saith our Savour, for they 
Mat. 5. ●.  shall inherit the Earth. The Justice, and kindness and forbearance which make up the true Evangelical temper, are the likeliest means to secure a peaceable enjoyment of the good things of this life: whilst the contrary vices are things that trouble the World, and are frequently observed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato de Repub. l. 1. Sub finem.  to bring Ruin, and Destruction, on those that practise them.  
It is easy to expect, that the wicked should fall into mischief, because they do it to others: that a bloody-minded Man should not live out half his Days: that a Catiline should perish in the Tempest he hath raised: But then they that are harmless and inoffensive, yea, that are kind, and beneficial, and make it their great Business to do good; these are out of the ordinary walk of Violence, and the Destroyer: they are commonly secured by their own innocence and usefulness.  
Tho many, very many there be, that delight in wickedness; yet it is not agreeable to them to become Monsters in Villainy. Now 'tis a cruelty utterly irreconcilable with human Nature, to violate and injure them, who are patiented, gentle, and submissive, and do no wrong. When Persons of any common Humanity, are, through the heat of Passion, carried into an Extravagancy of this kind; it will presently grate upon their minds as they begin to cool, and they will not be overforward again at things which cause such uneasy Reflections.  
It is observable, that under the Heathen Persecutions, when so many just and excellent Christians were led to the Slaughter. The malice of their cruel Enemies could not venture upon them, as they appeared in their proper colours; but was forced to make strange Representations of them, that it might destroy them. They covered them, as it were, in the Skins of Beasts, that they might raise the cry of the World against them. They invented all those hellish Accusations, which the ancient Apologists took so much pains in the confutation of, to render the Name of Christian, a very Criminal and Filthy thing. As well knowing, that the natural Features of a Disciple of the holy Jesus, would disarm the Rage of the Multitude, and melt them into Compassion and Love.  
2. As the following of that which is good, is thus naturally productive of peace, and safety; so it is under the peculiar care of Divine Providence. They that are constant to their Duty, despising the difficulties which may sometimes attend it, have an Almighty Arm to interpose for them, in a day of trouble: they are under the especial Protection, the watchful Eye of God. This the Apostle assures us of, in the Verse before my Text: for having directed to the several Duties necessary for him that will love life, and see good days, he subjoins the divine Protection as the chief ground of s●ch security, and happiness. For the eyes of the Lord are over the righteous, and his cars are open unto their prayers: but the face of the Lord is against them that do evil.  
Indeed the ways of divine Providence are very mysterious, and the Rules, observed by it are past finding out. However we must both question the faithfulness of God's promises, and contradict the Observations of every age of the World; If we do not acknowledge a particular concern of Heaven, for the welfare of the righteous, and extraordinary Interposals sometimes for their support, and preservation.  
The word of God abounds with declarations, & assurances of this kind, I will put you in mind of a few. This was a part of that blessing, with which Moses the man of God had power to bless the Children of Israel before his death. The eternal 
Deut. 33. 27.  God, says he, is thy refuge, and underneath are the everlasting arms: and hereupon it cannot but follow, that Israel shall dwell in safety. The pillars of the Earth are the Lords, and he hath set the world upon them.  
Said Hannah in her thanksgiving. The Almighty 
● Sam. 2. 8.  hand of God is the support of the Universe, and thence it is easy to infer the protection of his servants, that he will keep the feet of his Saints, and that the wicked shall be silent in darkness.  
This was often the subject of David's Meditations, and of his Praises: And he admirably vindicates the truth of it, in a Psalm for the purpose, showing, that notwithstanding the Objections which might be made against a gracious, and a wise Providence, from some certain Events▪ it was still an undoubted truth, That the steps of a 
Psal. 37. 23.  good Man are ordered by the Lord, and that he delighteth in his way, that tho' he fall be shall not be utterly cast down, for the Lord upholdeth him with his hand. Yea this he confirms from his own constant observation throughout the whole course of his life. I have been young and how am old, yet have I not seen the righteous forsaken, nor his seed begging their bread. And to give the surest ground for a firm reliance on the divine Protection, God himself hath been pleased to declare, that it is an impossibility, an ●tter impossibility for him, to forget the care of his People.  
Can a Woman forget her sucking Child, that she 
〈◊〉 49. 15.  should not have compassion on the Son of her Womb? yea they may forget, yet will I not forget thee. Behold I have graven thee upon the Palms of my hands, thy walls are continually before me.  
And lest we should be a●● to think, that all this employed no more than that temporal felicity, which peculiarly belonged to the Jews, and so hath no relation to the times of the Gospel▪ We have some promises of the like kind too, in the New Testament. Indeed the Kingdom of the Messiah was not to be such as the Jews expected, a thing remarkable for outward advantages, and a worldly Glory. And our Saviour, we find, frequently warns his Disciples, not to deceive themselves with any such fond Expectation. However he sufficiently assures them, that they should in no sort be given up to the rage of the world, as men forsaken. Take no thought, saith he, saying, 
Mat. 6. 31.  what shall we eat? or what shall we drink? Or wherewithal shall we ●e clothed. For your heavenly Father knoweth that ye have need of all these things. But seek ye first the Kingdom of God and his Righteousness, and all these things shall be added 
Mat. 10. 2●.  unto you. And at another place, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or Father, or Mother, or Wife or Children, or Lands, for my sake and the Gospels, But he shall receive a hundred-fold, now in this time, houses, and brethren, and so on, as well as in the world to come, eternal life. Whence the Apostle makes no doubt to apply to the Christian Church, the promises of this kind, which had been made to the Jewish. He hath said, I will never 
Heb. 13. 5.  leave thee nor forsake thee, so that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me.  
Not to mention that wonderful Preservation, and those signal deliverances, with which God, in every age, hath blessed his Church; There is not, I think, an upright Person, but that as he reflects upon the occurrences of his past life, finds reason to magnify the care, and the bounty, of a favourable Providence. The dangers out of which there appeared no way to escape, have easily passed away: and the rage of the adversary been strangely becalmed, or as strangely disappointed. Unexpected aids have risen up for the support of a mighty difficulty, and as it was in the Case of Joseph, the malice of evil men have turned to his advantage & even wick●ed conspiracies have contrived his advancement, and his glory. And then,  
3. The following of that which is Good, changeth the nature of things, and turns evils into blessings. It pulls out the sting of affliction, and even converts it into happiness. If the envy of the world breaks out into an extraordinary fury, and God for reasons of infinite Wisdom, permits it sometimes to fall upon his servants; He still takes off the sharpness, and removes the Poison, so that it becomes both easy, and beneficial.  
At that place of St. Mark's Gospel, which I mentioned but now, amongst the rewards of constancy, which our blessed Master promises to his Disciples, we find he reckons up Persecuons: 
Mat. 10. 30  Children and Lands, saith he, with Persecutions. And agreeably to this, St. Paul puts the dangers which threatened the Church at Corinth, amongst the Possessions of it. Whether life, or death, or things present, or things to come; all are 
1 Cor. 3. 22.  yours. The things which the world looks upon as so grievous and troublesome, are converted by the Divine benediction into the most valuable goods, the richest and most useful enjoyments. Indeed this is such a riddle to natural men, as they cannot understand. If you tell them that poverty, contempt, injuries, and afflictions are profitable things; they will imagine they are as much imposed upon, as the Roman Governor thought himself, by Laurentius the Deacon; when he 
Prudentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hymn 2.  presented him the blind, and the ●ame, for the treasures of the Church. However the real Christian is abundantly sensible of the truth of 〈◊〉 He well knows the healthfulness of a bitter cup, and the exceeding usefulness of a severe discipline, and so that which others are so very impatient of, he receives even with joy, and thanksgiving.  
A Person who is constant to his Duty, who cannot vere with every Wind, and act upon new Principles upon every change of Times: yea, who expresseth the same Zeal for a good Cause in a cloudy Day, as under the warmest Sunshine▪ Such a Person, I say, as this, must sometimes expect to meet with Reproach, to be evil-spoken of sometimes, even by the same Men that once applauded him, and to have that now censured in him as a Crime, which once was esteemed as Matter of Praise. But now what real Calamity is there in all this? Tho' such Usage may grate a little upon Flesh and Blood, here is a proper Scene for the Exercise of a great many noble Virtues, which in the issue will administer to much Joy and Satisfaction. Here is an opportunity for a Christian to have his mind above Provocation, and to enjoy the divine Pleasure of forgiving: And here too, is an assurance of Recompense and infinite Rewards; Blessed are ye when men shall revile you, and persecute you, and shall say all 
●at. 5. 11.  manner of evil against you falsely for my sake: Rejoice, and be exceeding glad, for great is your reward in heaven.  
Yea, suppose the Rage of them who will be offended when no just Cause is given, goes farther than hard Words: and it lies in their way to injure him that is firm to his Duty, in some important Interest. In such a case, the damage he may sustain, how great soever, is but a trifle, and such as deserves not the least regard: Or to say better, the damage is no damage at all, but an accession of happiness; as we may learn from S. Peter's words immediately following my Text, but if ye suffer for righteousness sake, happy are ye. In short, nothing can appear so grievous and dreadful, nothing can seem so directly contrary to his Advantage, and destructive of all his Interests; but that he that is faithful to his Duty and his God, can look upon as the gracious design of Heaven, for his very great Benefit. We know, 
Ro. 8. 28.  saith St. Paul, that all things work together for good, for them that love God.  
What hath be●n thus said, does, I think, sufficiently clear the thing I was to make out. The following of that which is Good appears the true way of safety because it directly aims at becalming the Rage of evil Men, because it entitles to a divine Protection, and because it turns ill Usage into Advantage. I will put you in mind of some good Purposes, for which the consideration of this truth naturally serves, and so make an end. And it is certainly proper,  
1. To render us sensible of the Folly of a worldly Policy.  
2. To rouse us up to a just Diligence, in securing to ourselves so excellent a Preservative.  
3. To make us faithfully rely on it, in a day of fears, and troubles.  
First, The following of Good being the surest means to preserve us from hurt or Evil: We cannot but hence be convinced of the folly of a worldly Policy. He that walketh uprightly, saith 
Pro. 10. 9  Solomon, walketh surely: but he that perverteth his ways shall be known. He that observes no other measures but such as are lawful, and right; treads upon Firm Ground, and cannot, as we have seen, miscarry. But he that depends upon the fine contrivances of a carnal Wisdom, manages some secret design for his own Interest, or Safety, to the neglect of any part of his duty; at length meets with disappointment, and overthrow. The Wise Project deceives, and the mysteries of it are Exposed to laughter and contempt.  
Of this all Histories both Sacred, and Profane, afford us many Examples▪ to instance in two or three. A●ithophel was great when of Council to David, but hoping belike that a new Turn of affairs might make him greater, he deserted his Master and followed Absalon. And the advice that he now gave was answerable to the character of his Wisdom, subtle and politic, but not honest. And Behold the Event, the counsel of Ahithophel was defeated, and he was not able to outlive the shame, and disappointment He saddled his Ass, and arose, and got him home to 
2. Sam. 17. 23.  his house, and hanged himself. No one I think, ever carried on a Plot with more artifice, than he at first did, to whom Ahithophel revolted. We find the great address with which he betook himself to it, at large described at 2 Sam. 15. But the policy was sinful, and opposed the laws of that Wisdom which is of God, and so soon issued in his destruction.  
What a mighty man had Sejanus made himself, bymeans of those wicked arts, he used, to insinuate into the favour of Tiberius. But he only contrived to himself a hasty ruin, 
*— Sejanus ducitur unco Spectandus: gaudent omnes: quae labra? quis illi, Vultus erat? Juvenal Sat. 10.  being tumbled down from his greatness and exposed to the scorn, and insults of that multitude, which once Adored him.  
Thus doth Divine Providence frequently mainifest the detestation it hath for a worldly Policy; Thus doth the Almighty show, how easy it is with him, to frustrate the tokens of liars, and to make Diviners made 〈◊〉 turn wise men backward, and to make their knowledge foolish 
I●. 44. 25.   
Secondly, the following of Good being the true way of safety: the sense of what it thus is, should rouse us up to a just diligence in securing to ourselves so excellent a Preservative. It should make us very careful to walk in that Path, where no evil can befall us.  
examine yourselves and consider well the state of your own hearts: review the path which you have been hitherto in, and the ends that you have pursued. And as far as you discover error and miscarriage, resolve upon a reformation. Study well the nature of Good, and get a right notion of the several branches of it. Consider what you ought to do upon every emergency what, in such circumstances, and upon such occasions, you owe to your Creator, and what to your fellow-Creatures: what you owe to that Church into which you have been baptised, and wherein you hope to be saved. Be acquainted with the Obligations that lie upon you, in the several relations in which you stand, both as men, and as Christians. Consider, I say, and study these things well, for 'tis, you have seen, a business of importance, the true policy of a Christian, the art of safety.  
And having found out what is good, resolve to do it with thy might. Let no false shows of wisdom deceive yo●, No threaten or reproaches discourage you, no temptation draw you aside. Set up such a steadfast and  purpose as this is: In the way that is now before me I am sure is my duty, and my duty being there I am as sure my interest is too. From this, let the event, as to the present appearance, look never so discouraging, no seeming advantage shall ever divert me: No carnal consideration shall ever dissuade me. No, I will not be so cheated away from the defences and protection of innocence: I will not so embrace a shadow, and lose the substance.  
Thirdly and lastly, The following of Good being the best security against Evils, let us faithfully rely on it, in a day of fears, and troubles. When the clonds seem to gather over our heads, and the increasing blackness portends a tempest: when things begin to run into Confusion, then fly to the support of a good Conscience, and cast all your care upon him, who careth for you. Tho' difficulties are on this side, and dangers on that: the Sea before, and the Egyptians behind: Tho' the perplexities appear inextricable, and you cannot see through the disorder; yet expect delivery from him who is able to give it, stand still and see the Salvation of the Lord.  
Take up, on such occasions, the Assurance of the Psalmist, and say, my soul wait thou only upon 
P●. 62▪ 5.  God, for my expectation is from him: He only is my rock and my salvation, he is my defence, I shall not be moved. In God is my salvation and my glory, the rock of my strength, and my refuge is in God. And be ready to comfort others with the words he there adds, Trust in him at all times ye People, pour out your heart before him, God is a refuge for us.  
Indeed, tho' I am not for troubling the minds of any with groundless terrors; I cannot but say, that the present face of things is not very promising. God who hath so often delivered this Church and Nation, seems still to hold the rod over us, and to threaten us with some strokes of his Vengeance. Tho' we have been lately freed of our fears from abroad, there is still Ground of fear at home: We have sins the fatal Causes, and divisions the fatal Instruments, of R●●ne.  
Tho' we expect no Fleets, and Armies, to come and overthrow us; It is visible that there are Papists and Dissent●●●, 〈◊〉 and 〈◊〉 men of 〈◊〉 differing Religious, and 〈◊〉 〈◊〉 〈◊〉 Religion 〈◊〉 all, in a kind of 〈◊〉 against 〈◊〉 〈◊〉 to 〈◊〉 down 〈◊〉 strong 〈◊〉 of our Zion, to levelly it with the dust and 〈◊〉 it i● Confusion. And now, do? Why, let us do these two things. Being Steadfast in our Duty, let 〈◊〉 age ourselves with the in times past▪ and let us fly unto him, 〈◊〉 to save us, for the time to come.  
1, Let us encourage ourselves with the remembrance of God's gracious 〈◊〉 t●mes passed. Let us consi●●● 〈◊〉 〈◊〉 Lord hath done at seasons of great extremity▪ and 〈◊〉 into the several methods of 〈◊〉 and deliverance: How it is that he 〈◊〉 formerly 〈◊〉 Chosen, and saved his Inheritance. Let us consider that the ways of divine Mercy and Redemption have been often such, as no human Eye could foresee: that God hath delivered his Servants in the midst of Multitudes that have perished: that they have been distinguished by safety in Overthrow, and have stood unhurt in a general Ruin. Let us consider that God makes the sufferings of a few, the advantage of themselves, and many more. And let us consider that it is the Wisdom of Providence, in ways that are 〈◊〉 understanding, to bring light out of 〈◊〉 and good out of Evil. And  
〈◊〉 〈◊〉 fly ●●to him who is able to save us, for the time to come. Let us fall down on our knees before the throne of grace, and put up our requests unto him, who is thus mighty to deliver. Tho' it be a short one, we cannot have a better Form, than the Collect which our Church hath appointed for this day: with which I shall conclude  
Grant, O Lord, we beseech thee, that the course of this world may be so peaceably ordered by thy Governance, that thy Church may joyfully serve thee, in all godly quietness, through Jesus Christ our Lord. Amen.  
FINIS.    

ERRATA.  
Page 5. line 10. read Sermon, p. 6. l. 18. 1. 〈◊〉, p. 〈◊〉 l. 〈◊〉 Novation, l. 14. 〈◊〉 ●. Postlimi●●o, ib. l. 17. ●. 〈◊〉, ib. l. 20. r. quae, p. 22. l. 〈◊〉 after few, ●. Indifferent, p. 23. ●. 3. for Reproach●●. 〈◊〉.