1. Of the way of living among the first Christians.--2. An
exhortation to all professing Christianity, to embrace the
foregoing reasons and examples.--3. Plain dealing with such as
reject them.--4. Their recompenses.--5. The author is better
persuaded and assured of some: an exhortation to them.--6.
Encouragement to the children of light to persevere, from a
consideration of the excellency of their reward; the end and
triumph of the Christian conqueror. The whole concluded with a
brief supplication to Almighty God.
THE CONCLUSION.
I. Having finished so many testimonies as my time would give
me leave, in favour of this subject, No Cross, No Crown; no
temperance, no happiness; no virtue, no reward: no mortification,
no glorification: I shall conclude with a short description of the
life and worship of the Christians, within the first century or
hundred years after Christ: what simplicity, what spirituality,
what holy love and communion, did in that blessed age abound among
them! It is delivered originally by Philo Judæus, and cited by
Eusebius Pamphilius, in his Ecclesiastical history;[78] that those
Christians renounced their substance, and severed themselves from
all the cares of this life; and forsaking the cities, they lived
solitarily in fields and gardens. They accounted their company who
followed the contrary life of cares and bustles, as unprofitable
and hurtful unto them, to the end that with earnest and fervent
desires, they might imitate them which led this prophetical and
heavenly life--"In many places," says he, "this people liveth, for
it behoveth as well the Grecians as the Barbarians, to be partakers
of this absolute goodness; but in Egypt, in every province, they
abound: and especially about Alexandria. From all parts the
better sort withdrew themselves into the soil and place of these
worshippers, as they were called, as a most commodious place,
adjoining to the lake of Mary, in a valley very fit, both for its
security and the temperance of the air. They are further reported
to have had meeting-houses, where the most part of the day was
employed in worshipping God: that they were great allegorizers of
the Scriptures, making them all figurative; that the external show
of words, or the letter, resembleth the superficies of the body; and
the hidden sense or understanding of the words seem in the place of
the soul; which they contemplate by their beholding names, as it
were, in a glass." That is, their religion consisted not chiefly in
reading the letter, disputing about it, accepting things in literal
constructions, but in the things declared of the substance itself,
bringing things nearer to the mind, soul, and spirit, and pressing
into a more hidden and heavenly sense; making religion to consist
in the temperance and sanctity of the mind, and not in the formal
bodily worship, so much now-a-days in repute, fitter to please
comedians than Christians. Such was the practice of those times: but
now the case is altered; people will be Christians, and have their
worldly-mindedness too; but though God's kingdom suffer violence
by such, yet shall they never enter: the life of Christ and his
followers hath in all ages been another thing; and there is but one
way, one guide, one rest; all of which are pure and holy.
[78] Philo Judæus, of the worship of Egypt and Alexandria. Euseb.
Pam. Eccl. Hist. 1. 2. c. 17.
II. But if any, notwithstanding our many sober reasons, and
numerous testimonies from Scripture, or the example or experience
of religious, worldly, and profane living and dying men at home and
abroad, of the greatest note, fame, and learning in the whole world,
shall yet remain lovers and imitators of the folly and the vanity
condemned: if the cries and groans, sighs and tears, and complaints,
and mournful wishes of so many reputed great, nay, some sober men;
"O that I had more time! O that I might live a year longer, I would
live a stricter life! O that I were a poor Jean Urick! All is vanity
in this world! O my poor soul! whither wilt thou go? O that I had
the time spent in vain recreations! A serious life is above all:"
and such like. If, I say, this by no means can prevail, but if yet
they shall proceed to folly, and follow the vain world, what greater
evidence can they give of their heady resolution, to go on impiously
to despise God, to disobey his precepts, to deny Christ, to scorn,
not to bear his cross, to forsake the examples of his servants, to
give the lie to the dying serious sayings and consent of all ages;
to harden themselves against the checks of conscience, to befool
and sport away their precious time, and poor immortal souls to woe
and misery? (Exod. xxxii. 6; Amos, vi. 3-6; Ephes. iv. 17, 24.) In
short, it is plain to discover, you have neither reason to justify
yourselves, nor yet enough of modesty to blush at your own folly;
but as those that have lost the sense of one and the other, go on
to eat and drink, and rise up to play. (Matt. xix. 16-22.) In vain,
therefore, is it for you to pretend to fear the God of heaven, whose
minds serve the god of the pleasure of this world: in vain is it
to say, you believe in Christ, who receive not his self-denying
doctrine: and to no better purpose will all you do avail. If he
that had loved God and his neighbour, and kept the commandments
from his youth, was excluded from being a disciple, because he sold
not all, and followed Jesus; with what confidence can you call
yourselves Christians, who have neither kept the commandments, nor
yet forsaken anything to be so? And if it was a bar betwixt him and
the eternal life he sought, that, notwithstanding all his other
virtues, love to money and his external possessions could not be
parted with, what shall be your end, who cannot deny yourselves many
less things, but are daily multiplying your inventions to please
your fleshly appetites? Certainly, much more impossible is it to
forsake the greater. Christ tried his love, in bidding him forsake
all, because he knew, for all his brags, that his mind was rivetted
therein: not that if he had enjoyed his possessions with Christian
indifferency, they might not have been continued; but what then is
their doom, whose hearts are so fixed in the vanities of the world,
that they will rather make them Christian, than not to be Christians
in the use of them? But such a Christian this young man might have
been, who had more to say for himself than the strictest Pharisee
living dare pretend to; yet he went away sorrowful from Jesus.
Should I ask you, if Nicodemus did well to come by night, (John,
iii. 1-5,) and be ashamed of the great Messiah of the world? and if
he was not ignorant when Christ spake to him of the new birth? I
know you will answer me, he did very ill, and was very ignorant; but
stay a while; the beam is in your own eyes: you are ready doubtless
to condemn him, and the young man, for not doing what you not only
refuse to do yourselves, but laugh at others for doing. Nay, had
such passages not been writ, and were it not for the reverence
some pretend for the Scriptures, they would both be as stupid as
Nicodemus in their answers to such heavenly matters, and ready to
call it canting to speak so, as it is frequent for you, when we
speak to the same effect, though not the same words: just as the
Jews, at what time they called God their Father, they despised his
Son; and when He spake of sublime and heavenly mysteries, some
cried, He has a devil; others, He is mad; and most of them, These
are hard sayings, who can hear them?
III. And to you all that sport yourselves after the manners of the
world, let me say, that you are of those who profess you know God,
but in works deny Him; living in those pleasures which slay the
just in yourselves. (Tit. i. 16.) For though you talk of believing,
it is no more than taking it for granted that there is a God, a
Christ, Scriptures, &c. without further concerning yourselves to
prove the verity thereof to yourselves or others, by a strict and
holy conversation: which slight way of believing is but a light
and careless way of ridding yourselves of further examination; and
rather throwing them off with an inconsiderate granting of them to
be so, than giving yourselves the trouble of making better inquiry,
leaving that to your priests, ofttimes more ignorant, and not less
vain and idle than yourselves, which is so far from a gospel faith,
that it is the least respect you can show to God, Scriptures, &c.
and next to which kind of believing, is nothing, under a denial of
all.
But if you have hitherto laid aside all temperance, reason, and
shame, at least be entreated to resume them now on a matter of
this importance, and whereon no less concernment rests, than
your temporal and eternal happiness. Oh, retire, retire; observe
the reproofs of instruction in your own minds: that which begets
sadness in the midst of mirth, which cannot solace itself, nor be
contented below immortality, which calls often to an account at
nights, mornings, and other seasons: which lets you see the vanity,
the folly, the end and misery of these things; this is the just
principle and holy Spirit of the Almighty within you: hear Him, obey
Him: converse with them who are led by Him, and let the glories of
another world be eyed, and the heavenly recompense of reward kept in
sight. Admit not the thoughts of former follies to revive; but be
steady, and continually exercised by his grace, to deny ungodliness
and worldly lusts, and to live soberly, righteously, and godly in
this present world: (Tit. ii. 12:) for this is the true and heavenly
nature of Christianity, to be so awakened and guided by the Spirit
and grace of God, as to leave the sins and vanities of the world,
and to have the affections regenerated, the mind reformed, and the
whole man so baptised into purity and faithfulness towards God and
man; as to act with reverence, justice, and mercy: to care for very
few things; to be content with what you have: to use all as if you
used them not; and to be so disentangled from the lusts, pleasures,
profits, and honours of the world, as to have the mind raised to
things above, the heart and affections fixed there: that in all
things you may glorify God, and be as lights set on a hill, whose
shining examples may be conducing to the happiness of others, who,
beholding such good works, may be converted, and glorify God the
Father of lights, in whom you all would be eternally blessed.
IV. But if the impenitence of any is so great, their pursuit of
folly so earnest, and notwithstanding what has been thus seriously
offered to reclaim them, they are resolved to take their course, and
not to be at leisure for more divine things, I have this further
to leave with them from the Almighty, who first called me to this
work: that tribulation, anguish, and sorrow, (Rom. ii. 4, 5, 6,
9,) shall make their dying beds; indignation and wrath shall wind
up their days, and trouble and vexation of mind and spirit shall
be the miserable fruits which they shall reap, as the reward of
all their wretched folly and rebellion! Be not deceived, God will
not be mocked: (Gal. vi. 4-8,) it is so irreversibly decreed,
Whatever is sown here, shall be reaped hereafter. And just is the
Almighty, to make good his determinations upon such, who, instead of
employing the time given them to work out their salvation with fear
and trembling, have spent it in the pleasures of the flesh, which
perish; as if their heaven were here. Nor can it seem unreasonable,
since He hath thus long waited with remission of sins, and eternal
life in his hand, to distribute to them that repent: that if
such will not, to recompense so great obstinacy and love of this
perishing world, with everlasting tribulation. (Rev. iii. 20, xxi.
27, xxii. 13-15.)
V. But I am otherwise persuaded of many: yes, I am assured the
mercies of the everlasting God have been so extended to many, that
this will prove an effectual call to bring them out of the ways
and customs of this corrupted and corrupting world; and a means of
establishing such, who hitherto have been unfaithful to what they
have been already convinced of. And you, my friends, whose minds
have received the alarm, whose hearts have truly heard the voice of
one crying in the wilderness, where you have been straying from the
Lord, Repent! repent! To you, in the name of the great and living
God, I speak, I cry, Come away, come away: ah! what do you do there?
Why are you yet behind? That is not your rest; it is polluted with
the sins and vanities of a perishing world: gird up your loins: eye
your light, one in all, Christ Jesus, the same yesterday, to-day,
and for ever: who hath enlightened every one: (John, i. 9:) follow
Him, He will lead you to the city of God, that has foundations, into
which the wicked cannot enter.
VI. Mind not the difficulties of your march; great and good things
were never enterprised and accomplished without difficulty, which
does but render their enjoyment more pleasant and glorious in the
end. Let the holy men and women of old be your examples: remember
good old Abraham, (Gen. xii. 1, 2,) the excellency of whose faith
is set out by his obedience to the voice of God, in forsaking his
father's house, kindred, country, &c. And Moses, that might in
probability have been made a king, by faith in God leaves Egypt's
glory and Pharaoh's favours, and chooses rather a sojourn and
pilgrimage with the despised, afflicted, tormented Israelites in the
wilderness, than to enjoy the pleasures of that great court for a
season; esteeming Christ's reproaches greater riches than Egypt's
treasures. (Heb. xi. 24-27; Isaiah, liv. 3.) But above all, how
great was the reproach, how many the sufferings, how bitter the
mockings, which Jesus suffered at the hands of his enemies! Yet
with what patience, meekness, forgiveness, and constancy, did He
in all his actions, demean himself towards his bloody persecutors,
despising the shame, enduring the cross, for the joy that was set
before him! (Heb. xii. 12.) And hath left us this glorious example,
that we should follow his steps; (1 Peter, ii. 22, 23;) which hath
in almost every age been imitated by some. The apostles sealed their
testimonies with their blood, and multitudes after the example of
their constancy, esteeming it the greatest honour, as it was always
attended with the signal demonstration of the Divine presence. How
memorable was that of Origen: "If my father were weeping upon his
knees before me, and my mother hanging about my neck behind me, and
all my brethren, sisters, and kinsfolk lamenting on every side, to
retain me in the life and practice of the world, I would fling my
mother to the ground, run over my father, despise all my kindred,
and tread them under my feet, that I might run to Christ." Yet it
is not unknown, how dutiful and tender he was in those relations.
Not much unlike to this was that noble and known instance of latter
times, in Galeacius Carraciolus, marquis of Vico, who abandoned his
friends, estate, and country, resolutely saying with Moses, that
he would rather suffer afflictions with the first reformers and
Protestants, than enjoy his former plenty, favours, and pleasures,
with his old religion. (2 Tim. iii. 12; 1 Peter, iv. 1-5.) Nor is
it possible for any now to quit the world, and live a serious,
godly life in Christ, without the like suffering and persecution.
There are among us also some who have suffered the displeasure of
their most dear and intimate relations and friends; and all those
troubles, disgraces, and reproaches, which are accustomed to attend
such as decline the honours, pleasures, ambition, and preferments
of the world, and that choose to live a humble, serious, and
self-denying life before the Lord: but they are very unequal to the
joy and recompense that follow. For though there be no affliction
that is not grievous for the present, yet, what says the man of God?
it works a far more exceeding weight of glory in the end. This has
been both the faith and experience of those, that in all ages have
trusted in God, who have not fainted by the way; but enduring, have
obtained an eternal diadem.
Wherefore, since we are compassed about with so great a cloud of
witnesses, let us lay aside every weight and burden, and the sin
and vanities that do so easily beset us, and with a constant holy
patience run our race, having our eye fixed upon Jesus, the Author
and Finisher of our faith, not minding what is behind; (Heb. xii.
1; Rom. v. 1-4;) so shall we be delivered from every snare. No
temptations shall gain us, no frowns shall scare us from Christ's
cross, and our blessed self-denial. (Phil. iii. 13; Rom. ii. 7.)
And honour, glory, immortality, and a crown of eternal life shall
recompense all our sufferings in the end.
* * * * *
O Lord God! thou lovest holiness, and purity is thy delight in
the earth; wherefore I pray thee, make an end of sin, and finish
transgression, and bring in thy everlasting righteousness to the
souls of men, that thy poor creation may be delivered from the
bondage it groans under, and the earth enjoy her sabbath again: that
thy great Name may be lifted up in all nations, and thy salvation
renowned to the ends of the world. For thine is the kingdom, the
power, and the glory, for ever. Amen.
INDEX.
THE NAMES OF THOSE PERSONS THAT ARE CITED IN FAVOUR OF THE
VIRTUE AND TEMPERANCE MAINTAINED IN THE FOREGOING DISCOURSE.
I. HEATHEN KINGS, EMPERORS, AND RULERS, AMONG THE
GREEKS AND ROMANS.
Page.
Adrian, 250
Agasicles, 240
Agesilaus, ibid.
Agathocles, 234
Agis, 241
Alcamenes, ibid.
Alexander Severus, 256
Alexandrides, 242
Anaxilas, ibid.
Antigonus, 235
Archidamus, 242
Aristides, 236
Ariston, 242
Artaxerxes Mnemon, 234
Augustus, 249
Marcus Aurelius Antoninus, 251
Cato, 248
Cleomenes, 243
Clitomachus, 238
Cyrus, 233
Demosthenes, 239
Dersyllidas, 243
Dioclesian, 257
Epaminondas, 238
Hippodamus, 243
Leonidas, ibid.
Lysander, 244
Lacedæmonian Customs, 245
Lycurgus, 247
Pausanias, 244
Pericles, 237
Philip of Macedon, 234
Phocion, 237
Ptolemy, 235
Themistocles, 236
Theodosius, 257
Theopompus, 244
Trajan, 250
Vespasian, ibid.
Xenophanes, 235
II.--HEATHEN PHILOSOPHERS.
Anacharsis, 267
Anaxagoras, ibid.
Antisthenes, 275
Aristotle, 281
Bias, 264
Bambycatii, 266
Bion, 278
Chilon, 263
Cleobulus, 265
Crates, 281
Democritus, 270
Demonax, 278
Diogenes, 279
Epictetus, 288
Gymnosophistæ, 343
Gynæcosmi & Gynæconomi, 266
Heraclitus, 268
Hippias, 266
Mandanis, 282
Periander, 264
Pertinax, 256
Pescennius, ibid.
Pittacus, 265
Plato, 274
Pythagoras, 258
Scipio Africanus, 249
Seneca, 285
Socrates, 271
Solon, 259
Thales, 258
Xenocrates, 277
Zeno, 282
III.--VIRTUOUS HEATHEN WOMEN.
Cornelia, 292
Hipparchia, 291
Penelope, 290
Plotina, 292
Pompei Plautina, ibid.
IV.--CHRISTIAN TESTIMONIES OF
Acacius Bishop of Amida, 322
Ambrose, 307
Augustine, 308
Cardan, ibid.
Clement Romanus, 305
Council of Carthage, 308
Gratian, 309
Gregory, 306
Jerome, 119
Luther, 128
Machiavel, 306
Malorat, 118
Ouzelius, 305
Paulinus, Bishop of Nola, 322
Tertullian Chrysostom, 306
Theoph. Greg. Nazianzene, 396
William Tindall, 163
Bartholomew Tertian, 316
Waldenses, 309, 318
---- of Taverns, 312
---- Dancing, ibid.
Bacon, Lord Chancellor, 334
Charles V., 328
Chrysostom, ibid.
Dr. Donne, 338
Princess Eliz. of the Rhine, 344
Hugo Grotius, 339
Count Gondamor, 336
Henry Prince of Wales, 335
One of the family of Howard, 344
Sir Christopher Hatton, 333
Ignatius, 327
Justin Martyr, ibid.
Francis Junius, 340
James, Earl of Marlborough, 341
Anthony Lowther, 350
Sir John Mason, 330
Cardinal Mazarine, 337
The Great Duke de Montmorency, 334
Count Oxenstiern, 337
Philip III. King of Spain, 336
A Sister of the family of Penn, 347
Sir William Penn, 348
Sir Walter Raleigh, 330
Cardinal Richelieu, 336
Du Renti, 351
Earl of Rochester, 343
A. Rivetus, 340
Solomon, 325
Sir Philip Sidney, 329
Selden, 338
Salmasius, 339
Sir Henry Vane, 342
Secretary Walsingham, 329
Sir Henry Wotton, 333
Cardinal Wolsey, 328
Bulstrode Whitlock, 346
THE END.
Joseph Rickerby, Printer, Sherbourn Lane.
* * * * *
Transcriber's note:
Minor typographical errors have been corrected without note.
Irregularities and inconsistencies in the text have been retained as
printed.
Mismatched quotes are not fixed if it's not sufficiently clear where
the missing quote should be placed.
The cover for the eBook version of this book was created by the
transcriber and is placed in the public domain.