A SERMON Preached at St. GEORGE'S Church AT WINDSOR, Septemb. 27. 1685.  
By EDWARD PELLING, Chaplain to his Grace the Duke of Somerset.  
Printed by Order.  
LONDON, Printed for Sam. Keble, at the Turks Head in Fleetstreet, and Walter Davis, in Amen Corner. 1685.   

A SERMON Preached at St. GEORGE'S Church AT WINDSOR, Septemb. 27. 1685.  1 PET. 3. 13. 
And who is he that will harm you, if ye be followers of that which is good.  
IT may seem very strange, that words to this purpose should drop from St. Peter's mouth; if we understand them so, as if good Men could not be entreated after an evil manner. For the whole History of those times wherein the Apostles lived, contradicteth this Assertion, if we take it Universally, and at large. Stephen had been already stoned; and at the same time a great persecution was raised against the Church at Jerusalem, Act. 8. James the Brother of John was killed, and St. Peter himself had been committed to Prison, Act 12. And how many sorts of ill usage did Paul and Silas, and the rest receive at the hands of Infidels, in those times? Nay, our Apostle himself supposeth that good men might suffer for their righteousness, at the Verse immediately following my Text; But and if ye suffer for Righteousness sake, happy are ye, and so on. Either then we must deny plain matters of Fact; or else we must suppose the Christians of those times not to have been followers of that which is good; or else we must conclude that St. Peter had in this Place a further meaning, besides that which lieth open to our first view.  
Therefore in discoursing upon this portion of Scripture, I shall  
1. Show what is the full and genuine sense of the words.  
2. Demonstrate the Truth of that, which St. Peter doth here intent.  
3. And so, in the third place, bring down the whole to our own Practice, with respect to those Circumstances which we ourselves are in at this present juncture.  
As to the First, the Apostles meaning must needs be this; that none will hurt us, if they have a true respect for Virtue and Goodness, as long as they see us follow that which is plainly and manifestly good; as long as they are satisfied, and convinced of our Integrity; as long as we discharge our Reputation as well as our Consciences; as long as our Light so shineth before men, that they see our good works, and cannot but confess, that of a Truth our Conversation is honest and upright, and 
Si semper ea quae Planè bona sunt imitemini; Grot. in Loc.  in every respect, such as doth become the profession of Christ's Religion. Sometimes it is not enough for us to be innocent, unless our Innocence doth appear, so that we may be able to stop the mouths, and put to silence the ignorance of foolish men, if their foreheads be but tolerably tender. It was the very case of Christians in the Apostolical Age: Though Piety and Virtue was the great care and employment of their Lives; though they valued a good Conscience above the whole World, yet strangers to the Faith were every where mistaken in them, and 'twas a long time before they could conquer those strong prejudices they had entertained against them. The Jews on the one hand looked upon them as Innovators and Heretics: Though their Religion was not any new thing, but a Reformation of those abuses which had crept into the Church 
Vide Euseb. Hist. Eccles. lib 1. c. 4.  by degrees, yet their new Name gave offence (for they were first called Christians at Antioch) and their Enemies believed that their Faith was New also. Where was your Religion before Christ? As those superstitious people were ready to object. They were angry at the supposed Novelty of the Christian Religion; though if that was a Reproach to the Reformation then, that it was of so late a date, the quarrel seemed to be with God himself, because he sent not his Son sooner into the World. On the other hand, the Pagans looked upon the followers of Jesus as a seditious sort of men, that carried on an interest in opposition to the Interest of the Roman Empire? Christ himself was reviled as Caesar's Enemy; and his Disciples had the Character of people that turned the World upside down, that did all things contrary to the decrees of Caesar, Act, 17. Many violent prejudices were against them, and the generality of people ran away with abundance of gross mistakes concerning them and their Religion, which nothing but time and Patience could possibly Remove. And therefore St. Peter's business in the Text was, to persuade them, not only to be followers of that which was Good (for so they were already) but moreover to give all possible Demonstrations of their integrity. And that this was the Apostles sense appears clearly from those words, but three Verses after my Text, that whereas men speak Evil of you, as of Evil doers, they may be ashamed that falsely accuse your Good Conversation in Christ. Nothing could make their Enemies ashamed, but Notoriety of fact; the way to make them blush was to let them see what horrible mistakes they were under; then they would be ashamed, when 'twas made clear and apparent, how 
Hoc ipsum eis pudori erit, ubi apparuerit ex factis vestris quàm recta et pura sit Christiana Religio. Grot. in 1 Pet. 3. 16.  Right and pure the Christian Religion was; as the learned Grotius hath noted upon that place.  
So that the full meaning of the Apostle here, is this, that when once we give plain and unquestionable Proofs that we are really followers of that which is Good; when once we make it clear and evident to the World, so that all Men of sense and common honesty must needs grant that we are so, we have reason enough to believe then that all things will go very well with us; especially when such as are a terror to evil doers, domot●act upon any mean, any dishonourable, any base designs, but profess a due regard, and love for goodness, and therefore cannot be rationally supposed to be willing at any time to afflict it, unless it be unfortunately upon misinformation and mistakes; which was indeed the case of the Primitive Christians; but cannot be ours now, unless the fault be our own first.  
2. The sense of the Text being thus cleared, I proceed, in the second place, to Demonstrate the Truth of the thing. And for the clearing of that too, many arguments might be offered to your consideration.  
1. As, First, concerning the good Providence of God, which never faileth such good men, as conscientiously and honestly act in subserviency to the Honour and Interest of true Religion. And when all is done, that lieth in the power of Second and subordinate Causes, The Providence of God is the only certain and infallible security we may depend upon with confidence. Every thing in the World but Providence, is uncertain and contingent: 'Tis this that is the great security for all Societies, States, and Kingdoms to trust to; nay the only stabilement, the whole frame of the Universe depends upon, which without this Prop and Stay, had been long ago shattered into its Primordial Chaos. So that when men of Atheistical Spirits laugh at us as a sort of credulous and easy people, for casting ourselves upon Providence in all Cases; Our answer is not more religious than 'tis rational, that we trust to that which hath hitherto preserved and supported the whole world.  
2. Besides, Secondly, there is in all men such an operative and stirring Principle (common to Mankind, because fixed and radicated in our common nature) that though Goodness may seem somewhat hard in its practice, yet 'tis very pleasant and lovely to the Eye; and nothing is more apt either to be commended, or protected by those, who under God do superintend the affairs of the World; especially by those whose Spirits are refined from the Feculency of savage and sordid natures; whose Souls are truly generous and great; whose tempers are humane; and who go upon Principles of Honour; though their Judgements may be possessed with several Notions that are different from other men's. Tiberius was none of the best of those Roman Emperors that were Heathen, and yet we are told by Tertullian, who was so excellently skilled in the Laws 
Tiberius' cuius tempore nomen Christianum in seculum introivit, annunciata sibi ex Syria Palestina quae illic veritatem ipsius divinitatis revelavelaverat, detulit ad Senatum cum praerogativa Suffragii sui. Tertul. Apol. c. 5.  and History of Rome, that when Tiberius heard of the Miracles which had been done by our blessed Saviour, and was thereby constrained to believe that he was both a good man, and a divine Person, he moved the Senate, that Christ might be put into the number of their Gods. Some say, that Pilate himself 
Vide Laurent. de la Bar Annotat. in Tertul. Apolog.  sent the Emperor an account of the works and innocence of the blessed Jesus, and tho' Pilate excused the Judgement he had given against him, being 
* Quibus persuasionibuo seductus ipse, fidem querelis eorum adhibui, etc. Ep. Pilati.  imposed upon and deceived by the Jews, yet Tiberius condemned him to death because he had any hand at all in the death of Christ. Which Story, if it be true, is an argument, that if Tiberius himself had been then in pilate's place, he, though an Heathen, would have protected our Lord's innocence, who was afterwards such a friend to his memory. This is certain, that Pilat's wife sent importunately to him as he sat upon the Judgment-Seat, to hinder all bloody proceed against our Lord, because she was satisfied that he was a Just Man (for so she called him, S. Matth. 27. 19) 'Twas the sense of our Saviour's innocency, that made that woman so earnestly to interpose, though she was guided only by natural Conscience.  
But it is not time for me yet to meddle with the History of those first Ages of Christianity. It is a passage, that casually fell under my hands; and it confirms a little this observable Truth, that substantial and solid Virtue never suffers in any high degree, where 'tis throughly known and discovered; unless by chance and by some special permission of God it suffers at the hands of some anomalous Creature, some monstrous Figure of a Man (as Pilate was) that has cast off all regard to Humanity, and Honour, and true Greatness, as well as bid defiance to all manner of Religion.  
3. I might add, in the third place, that the following of that which is Good (especially if we follow it so as our Saviour did, and as he hath chalked out the way to us) hath such a Natural Tendency to Promote; even the Secular advantages and welfare of all Mankind, that few who understand, none that value their own Interest, will be either so Ungrateful, or so Impolitic, and so much enemies to themselves, as to injure Men whose Principles and Practices apparently tend to the common Good of All. Such is the Nature of those admirable Virtues, which our Lord hath left us to transcribe, that no other Institution whatsoever can serve more to the Advantage, or so much to the Quiet and Peace of the World, as our Religion doth, when 'tis Conscientiously and Honestly observed. We are bound to follow Peace as well as Holiness; to love one another, and even our implacable Enemies; to study to be Quiet, to do every Man his own Business, and to abide in his own Calling; not to do Evil, though for Good ends; but to commit ourselves to God in Welldoing; to be Humble, Gentle, and Meek; to pay Tribute to whom Tribute is due, and Honour to whom Honour; to give to Caesar the things that are Caesar's, as well as to God the things that are Gods, to be subject to Principalities and Powers; to obey Magistrates; and to be subject not only for wrath, but also (and chief) for Conscience sake. And who is he that will harm us, if we be found to be followers of that which is Good, according to these Measures and Rules? He is the Minister of God to us for Good, saith the Scripture, Rom. 13. 4. And if Experience tells him, that we are Servants to him for his Good too, we have no reason to fear the Edge of that Sword, which is never drawn to cut off a Friend.  
4. But for the full proof of this Assertion in my Text, that none will harm us, if we be known to be followers of that which is Good, I shall take leave to search a little into the History of the Primitive Ages, and Examine how Matters went with Christians in those Times, as often as they made it appear that they were followers of that which was Good. For if it can be proved, that as they cleared their Integrity, so they found Ease, and Encouragements, even under a Heathen Government, there can be no room for any inordinate Jealousies among Us, whose Lot (God be blessed) is fallen in a Religious and Christian state, if we be careful to acquit ourselves to the whole World, by discharging our duty with Fidelity and Courage, as the Ancient Christians did theirs.  
Now nothing can be clearer out of the Writings of all the Old Apologists for Christianity, than that the Pagans were infinitely mistaken in their Opinions of the Church, and that they used the Members of it hardly upon those wrong Presumptions: To Rectify these mistakes, and so to make their Enemies to be at Peace with them, the Doctors of the Church desired nothing more, than that the Emperors would please to Examine their Doctrines and Manners: They wondered at the Rashness of their Tormentors; and laid the blame of their violent and unjust proceed upon their gross 
Dolemus de Ignorantia vestra, etc. Tertull. ad Scapulam. Ita utrumque ex alterutro redarguimus, & Ignorare illos dum oderunt, & injustè odissè dum ignorant. Id Apolog. adv. Gentes. Cap. 1. Illud solum expectatur, quod Odio publico necessarium est, Confessio Nominis, non Examinatio criminis. Tert. Lib. Supr.  Ignorance: For they were tortured for the sake of their Name, because they called themselves Christians; the Pagans enquiring no further, whether they were Thiefs or Rebels or any other Criminals in the Eye of the Laws, but taking all for granted, that the Wickedness of Men could lay to their charge. This was a very hard case; yet those Excellent Christians submitted to it with Patience and Cheerfulness, hoping that in time the Experience of their Enemies would convince them, and engage them to be favourable to Christianity. And 'tis very Remarkable and Apposite to our purpose what Tertullian observed, 
Testimonium ignoran●ae est, quae iniquitatem dum excusat, condemnat; cum omnes qui retrò oderant, quia ignorabant quale esset quod oderant, simul ut desinant ignorare, dessent & Odisse. Tert. Apol. cap. 1.  that all those who had hated Christianity, because they knew not what it was, as soon as ever their Ignorance was Removed, their Hatred ceased also; This is a plain Evidence of what I am now showing, that when good Men acquit themselves well to the World, it ever goes well with them: But for our plenary satisfaction in this point, let us look a little into some particular instances.  
The first that raised a general 
Orientem fidem Romae primus Nero cruentavit, Tertul. in Scorpia Vide & Apol. cap. 5.  Storm against the Church was Nero. But though he was infamous for his Sanguinary and barbarous temper, yet to me it seems manifest that his cruelties 
Afflicti suppliciis Christiani; genus hominum superstitionis novae ac malificae, Suet. in Nerone, Sect. 16. — Quos per flagitia invisos, vulgus Christianos appellabat, Tacit. Annal. lib. 15. — Exitialis superstitio, id. ibid.  were grounded upon his perfect ignorance of the Christians Innocence; for they were represented then as people of a new and mischievous Religion (as Suetonius said) as a deadly and pernicious Sect (saith Tacitus) that were generally hated; 
— Haud perinde in crimine incendii, quàm odio Humani generis convicti sunt. Tacit. ibid.  and therefore the fittest (as the Emperor thought) to have the guilt of burning the City of Rome fixed upon them. Particularly they were abused (as I observed before out of the Acts of the Apostles) as Movers of Sedition, and enemies of the Roman Empire: The belief whereof past currently at Rome, where they made no distinction between Christians and Jews, because Christianity came out of Judea; and considering how restless, factious and ungovernable the Jews had been, not only in the 
* Vide Jos. Scaligeri animadvers. in Euseb. Chron. pag. 192. num. MMLXIX.  beginning of Nero's Reign, but also in the time of his Predecessor Claudius (as Josephus doth 
¶ Vide Joseph. Antiq. Judaic. lib. 19 cap. 4. & lib. 20. c. 1, 3, 4, 5, 6, 7. Item de bello Judaic. l. 2. c. 20, 21, 22, 23. Vide & Euseb. Hist. Eccles. lib. 2. c. 11. & 21.  acknowledge the Emperor, took up a mortal and flaming haved against the Christians, supposing them to be as troublesome and as the rest,  
But when Vespasian came to the Throne (that Humane and Goodnatured Prince, who was wont to weep even at the 
* Caeterum neque caede cujusque unquam laetatus, justis supplicis illachrymavit etiam & ingenuit. Suet. in Vespasian. §. 13.  Just sufferings of Criminals) all Bloody proceed against our Religion were stopped. For he had been at Jerusalem in Person; and having observed there the vast difference between the Turbulent and Obstinate temper of the Jews, and the Peaceable behaviour of the Christians, he was particularly Favourable and Kind to these: So that though he had Ruined the Jews (as Tertullian observes) and though he strictly searched after all the Royal Posterity of David, with a design to take them off (as 
¶ Euseb. Hist. Lib. 3. cap. 12.  Eusebius tells us) yet both those Ancient Writers do agree 
* — Nullus Vespasianus, quamvis Judaeorum debellator, etc. Tertul. Apol. Cap. 6.  that he 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Lib. 3. Cap. 17.  used no manner of Severity to wards the Christian Profession.  
The next cruel Emperor was Domitian; 
Domitianus, portio Neronius de credulitate, Tertul. Apol. cap. 5.  a limb of Nero (as Tertulian calls him) that not only banished St. John into Patmos, but miserably vexed the whole Christian Church. The Occasion of his barbarity was no other than Herod's fear, that Christ would come, and take his Empire from him; which fear was increased by a false suggestion, touching the Seditious Spirits of Christ's Disciples. But lighting happily upon some of 
Vide Euseb. Hist. Eccles. lib. 3. c. 20. Sed q●ia homo, facile caeptum repressit, restitutis etiam quos relligaverat, iniquit Tertullianus de Domitiano.  them, and (as they say) some of our Blessed Saviour's own Kindred; and finding upon examination, that they were a plain and honest sort of Men, that paid Tribute, and wrought diligently in their vocation with their own hands, and lived quietly, and hoped for no Kingdom but that in another world; he strait gave over his severity, being fully satisfied, that Christians were followers of that which was Good.  
Hence on to the time of Trajan, we hear no more of the Christians sufferings. Then indeed the Instruments of death were used afresh against them, upon the old stolen presumption, that they were Evil doers. But Pliny writing to Trajan was so just to the Christians, 
Vide Ep. Plinii Trajano, & Trajani Plinio; Plin. Ep. l. 10. Item Tertul. Apol. c. 1. & 6.  that he told the Emperor, all he found by the Christians was, that on a certain day they were wont to meet together, and Sing Hymns to Christ, and bound themselves by a Sacrament, not to be guilty of Thefts, or Robberies, or Adultery, or breach of Faith, nor of any other Crime. Whereupon Trajan ordered, that the inquisition against Christians should be presently stopped; and so the Rage of that time went soon off, when 'twas discovered what a good sort of Men the Christians were.  
Then came the Emperor Adrian, who, tho' he made no 
¶ Tertul. Apol. c. 6.  new Edicts against the Christians, yet permitted those that were to 
* Quarta sub Adriano perjecutio numeratur; Sulp. Sever.  be put in force, supposing (as others before him did) that Christians were a troublesome and intractable Sect, especially upon that Rebellion of the Jews, which fell out in the beginning of Adrian's government. 
Euseb. in Chronico.  But when Aristides and Quadratus had presented their Excellent Apologies to him, he found that he had been deceived in his Opinion, and so proceed were presently mitigated for he wrote a Letter to Minucius Fundanus the Proconsul of 
* Vide Just. Martyr. Apolog p. 99 & 100 Item Apol Melitonis in Euseb. Hist. Eccles. lib.  Asia, 
Aelius Lamprid. in vit. Alex: Sever.  and to many more of his Officers in several other parts of the World, requiring them to deal mildly with Christians, and reprehending such as wrongfully brought them into Trouble. Nay one Pagan Historian reports of this Emperor Adrian, that himself built a Temple and dedicated it unto Christ, and Worshipped him as a God.  
To go on further, afterwards in the Reign of Antoninus Pius, though here and there divers 
Post Adriaanum Antonino Pio imperante, pax Eccles●is fuit, Sulpit. Sever. lib. 2.  Christians suffered by the officious malice of some inferior Ministers of State; yet that merciful and Generous Prince (who was wont to say, He had rather save one Citizen, than kill a Thousand Enemies) soon restored Peace unto the Church. The reason was, because that great Luminary of the Church Justin the Philosopher, and at last a Martyr, wrote an excellent Apology to Antoninus, and the whole Senate complaining of the injustice of proceed, and showing the innocence of the Christians Doctrines, Rites, and Lives. Upon which the Emperor being now satisfied, that those men were followers of that which was good, did in a Letter to the Common Council of Asia, and to all the Greeks (which is yet extant) sharply blame his Officers for their rashness; and ordered, that no Christian should suffer more, unless he attempted the disturbance of the Empire; which he was morally assured, no true Christian would go about.  
Indeed his Successor Aurelius Antoninus most grievously afflicted the Church in several places 
Vide Justin. Apol. in fine. Euseb. Hist. lib. 5. c. 5 Tertul. Apolog. c. 5.  of the Empire. For new accusations were invented; and therefore New Edicts were published against them. But all this while even that Emperor seemed to have been mistaken concerning the Church; for it is not credible that a person of such great worth as Antoxinus was of (being an exquisite Philosopher, and a Stoic) would have been so cruel to good men; but would have spared them at least, for common Morality and Virtue sake, had he been satisfied of their Integrity. However, when S. Melito, Apolonaris, Athenagoras, and some more, openly vindicated themselves and their Brethren, and desired nothing but that Justice might be done them, it had a mighty Effect and Influence upon the Emperor; though nothing wrought on him so much as the Miraculous Rain which fell at the Prayers of the Christians, when he and his Army were in the bowels of Germany ready to perish for want of Water: then he was Convinced, that God was with the Christians; and so set out an Edict, that they should be kindly used for the future, and that whosoever should accuse a Christian only under the Notion of a Christian (as if that were Crime enough) should be burnt alive.  
And so the course of the World went tolerably well, till Severus got into the Throne; 
De Severo vide Tertul. ad Scapulam.  nay indeed for some time after: For at first he was very favourable to our Religion, having some Knowledge of it, and a kind Opinion of its Professors. For (as we are told by Tertullian, who flourished in his time) he entertained one Proculus, a Christian in his own Palace, and was not displeased though he knew, that Proculus instructed his Son Antoninus Caracalla in the Christian Religion; he was gracious to many of the Roman Nobility, whom he knew to be Christians, and protected them from the Rage and fury of the populace. 'Twas pity indeed he did not go on, when he was in so good a way; but the truth is, many great men there were, that were pertinaciously addicted to Heathen Superstition and Idolatry, and never left raising and carrying of lies to his Ears against the Christians; and he believing them upon their report, became quite another man, if I may so call that Barbarous Wretch; which provoked Tertullian to write his admirable Apology; wherein he vindicated the honour of our Religion, and the innocence of its professors; which tho' it had little effect upon Severus himself, yet it had upon his Son Caracalla, so that his Reign was peaceable, as his Successors was too; till Maximinus made foul Work again: But we need not wonder at him; for he was a man of sordid Birth, and Brutish inclinations; first a Shepherd, than a Robber upon the High ways, next a Soldier, and at last a Prince forsooth, though a Prince that would understand nothing but Arts of wickedness, and therefore deserves 
Tert. Apol. c. 5.  to stand by himself. If you reckon from Nero downward, you will find Tertullia's Observation True, that of all the Roman Emperors to his time, there was none that had any ordinary regard for Natural Religion or Humanity, who offered violence to the Christians; when once they throughly discovered what the Nature of Christianity, and the temper of Christians was.  
And the same Observation I might pursue further on still, even to the days of Constantine; had I time to do it, and were the thing necessary, after what has been showed already. For still as our Religion appeared (I say industriously, Our Religion; for that which was then the Apostolical and Catholic Religion there, is ours now; as it appeared) in its Native Beauty: it ever commanded, first the Pity, than the protection, and at last the Love of all that had Souls, of all that had any value for Virtue and honour, till in the end Princes themselves were enamoured with it, and counted the Cross the Noblest Ornaments of their Crowns and Sceptres.  
3. But I shall not make any more Historical Observations, presuming that these few are sufficient for the confirmation of the point in hand. Whence I shall now by way of application of this whole matter, put that question of the Apostles in the Text with reference to ourselves, And who is he that will harm us, if we be followers of that which is good? Had the Primitive Christians, been of some men's temper; had they taken such a prospect of times, as some among us are ready to take, whose fears are apt to reach as far as the World's end; 'tis a wonder if they had not answered St. Peter thus, Nero will undoubtedly hurt us, and so may Vespasian and Titus too, nay Constantine himself, for aught we know, to be sure such a one will, if we be not so Politic as to exclude him before hand, and provide some strong Association in time. But this was not their Temper, nor St. Peter's Jealousy: All that he had to direct them, and all that they had to take care of, was this, to be followers still of that which was good, and to follow it so, as to approve themselves to God, and to the World, to make it plain and manifest, that Virtue and a good Conscience was their whole study; this, this was that, which carried them out, which supported the Honour of Religion, which secured its Interest, which made it lovely, stable, prosperous, even in times of Heathenism.  
Now if we too take this Christian, this Prudent and effectual course, who is he that will go about to annoy us? Little Troubles indeed we must never expect to be free from as long as the World standeth: For the Church of Christ hath ever been vexed with some Briers or other, some Thorns have ever been in its sides; nor hath Our Church been without them; we have had some Brambles of our own growth, that have made our Church not only smart, but bleed too: Nay, we have had such of late, as like that Bramble in the parable, Jud. 9 would in all haste have been Reigning over us, and would have devoured all the great Trees in Lebanon. Perhaps we may never be free from those scratching, but contemptible Shrubs as long as the old Curse continues upon the Earth; some or other may still be springing up among us: But the Church can never die of a Thorn; nor can such paltry things do us any considerable injury, especially when they are over dropped by the Tall Cedars; while we shall be protected under their shadow, if we do but know and adorn our Station, and grow in Grace, and be manifestly and plainly mindful of that which is good.  
What hard Usages did yet Primitive Christians undergo, who were taught, not with Briers and Thorns only, as the Expression is, Judas 8. but with Harrows and and Axes too? And yet you see what advice was given them here in the Text; and because experience and matter of Fact is such a strong argument. I have particularly showed you how successful that advice was, and even in those most discouraging times, when Tyranny was the Government, and Paganism was the Religion of the World.  
Blessed for ever, blessed be God, this is infinitely far from being any part of our Case; Nay, but that some love to be ungrateful both to God and Man, methinks we should all look upon ourselves as obliged (I am sure, we are highly bound) to tender Heaven our most hearty Thanks, that notwithstanding all our High and Monstrous Provocations (that which is proper for us always to consider and think of) God is still so propitious to us, as that we have a very fair prospect, touching the security not of our Persons and Fortunes only, but of that too, which is and aught to be, far dearer to us than our very Lives; I mean, our Established and incomparable Religion.  
Having therefore such encouragements, and those grounded upon such Foundations, let us, in the Name of God, once more observe the directions in the Text, and show ourselves still hearty followers of that which is good. We may be sure no valuable injury can be done us, if we ourselves be but careful to do Our part; that which is both our Duty and interest to do. Therefore instead of leaping over our Line, to trouble ourselves and the World with inordinate Fears, let us seriously apply our minds to our Business, our proper and necessary business; not doubting, but that which served so to carry out the Old Christians, will serve much more, to secure us, not from Calamity only, but even from danger of it: Two things especially were unjustly laid to their Charge, viz. that their Religion was New, and that they themselves were wicked: When once these two points were fully cleared, Sovereign Princes became not their Friends only, but their fellow Christians too.  
Now as to the first of these (an accusation, which hath been unjustly laid to Our charge too) we have made it abundantly evident to all sober and teachable, though prejudiced persons, that our Faith is that which was once for all delivered unto the Saints. This we will for ever abide by, this we will be bound to make evident still. But if men will not see our Evidence, we confess it is not in our power to work such a Miracle, as to put eyes into the blind, and force them to see, whether they will or no; and yet I cannot tell, but time and Constancy may do even that too, as it did in the former Ages of Christianity.  
As Our Faith is manifestly Pure, Catholic, and Apostolical; so let us do it that Honour and Right (now especially) as to make it plain and Evident to the World, that our manners are suitable thereunto. This was the Great Evidence that in ancient times did by degrees so affectually convince the Enemies of our Religion; for by observing the Excellent Lives of Christians, they were Naturally led first to a search, then to an Admiration, and in the end to the profession of our Doctrines, and by these means our Religion came not only to a quiet, but to a Regnant condition in the World.  
For your imitation and Encouragement in this Case, shall I now at the close of this Discourse tell you, what those good things were, which were then so taking and amiable in their Eyes? Why, in short it was this; an entire, sincere, and Universal Practice of the precepts of Christianity. St. Paul hath drawn up all into a short Summary in Philip. 4. A place, where he advised the Philippians to be careful for nothing, meaning the things of this World, which the generality of men are apt to be most careful for: Be careful for nothing, ver. 6. and then he adds, ver. 8. Finally, Brethren, whatsoever things are true, whatsoever things are Honest, whatsoever things are Just, whatsoever things are Pure, whatsoever things are lovely, whatsoever things are of Good Report; if there be any Virtue, if there be any Praise, think on these things. These things the Primitive Christians had learned, and received, and heard, and seen in the Holy Apostles; as it follows there; and as they did and practised these things, so the God of Peace, was still with them, till he made their very Enemies to be at Peace with them also.  
Yet by the History of those times I observe, that there were some special and particular Virtues which the Pagans took great notice of, and were induced to be very favourable and kind to the Christians for. As Severus the Emperor was exceedingly pleased with that Command of our Blessed Saviour's, so that he had it engraved upon his Plates, Whatsoever ye would that men should do unto you, even so do you unto them: In like manner other Princes were pleased and taken with some singular Remarks in the Lives of Christ's followers, which they observed perhaps above other things, because they did most conduce to the Honour, and interest, and peace of their Government: And these were the things, The Primitive Christians were very diligent and honest in their several Callings; they minded their own business, not meddling with matters that were out of their Sphere, especially with the business of their Governors: They studied to be quiet, and as much as in them lay, lived peaceably with all men: They were just in their deal with all men; and very Candid, and charitable in their censures of their Rulers. They abhorred that Villainous Practice of suspecting and reviling Magistrates: They were afraid for Conscience sake to raise and disperse lies, to render Princes odious; but did ever put the kindest Constructions upon their Counsels and proceed, that they were capable of. They would not by any means affront them, or contumeliously use them, or speak evil of them, or pray backward for them (I mean, pray for their ill fortune or ruin, as some pestilent Men would now adays make us believe) no they behaved themselves towards them (though mortal Enemies to their Faith) with modesty and reverence, and all due respect. They paid them their Tribute Money honestly; they served them in their Wars with all Fidelity and Courage. If any thing was required of them, which was inconsistent with a good Conscience, and the Laws of Christ, they would decline it indeed, even unto Death, but still with tenderness, and a Religious regard to the Honour and Authority of the Emperor. They looked upon him as God's immediate Minister, next to God, and subject only unto him, and therefore unaccountable to any in this world; and accordingly they feared, and honoured, nay loved him, because he was God's Deputy here below, and in the Earth Supreme. They never went to their Devotion, but the Emperor had a great share of it; and even when times were ominous and threatening, then too they would pray for his Health, and long life, for Victory in his Arms, and for his welfare and good success in all his just Undertake. As for resistance, they detested and disclaimed the very thoughts of it, so that they would suffer themselves to be cut in pieces rather than they would rebel, though several Laws were on their side, and they had the Sword in their Hands, and had strength and Forces enough to to make the whole Empire tremble. In all lawful instances, none more ready to obey, none more faithful in their obedience; but in other Cases, none so willing to die at their Prince's Feet, as the Christians were.  
These are some of those things which are honest, and just, and pure, and lovely, and of good report; and by following these good things, the World was at last satisfied, that they were good men; and so the Church by degrees wrought itself out of those difficulties and hardships, which it felt and lay under, when our Religion first entered into the World.  
Happy shall we be now, if like the Old Christians, we be thus followers of that which is Good; so that all men may see, and be convinced that we are so. This is that which will be a security to our Church an Honour to our Religion, a Comfort and satisfaction, as well as a security to ourselves: 'Tis that which will not only bring Peace to us in this Life, but will bring us all to those unspeakable Joys and Comforts in another, where infinity of pleasure is laid up in store, as the endless portion of all those Blessed Souls, that Love the Lord Jesus in sincerity.  
FINIS.