Bsa
s»i
9ft;
°ffai^H|
4 ^ .. ■ HOH^HkyS:
•<■-•
£S$
■
4j— z_
LTBRARY
Theological Seminary,
; PRINCETON, N.J.
Case, .'■b.<~~r. .P.'..'.'.510" ••
Shelf, /'-/:, £.'cn----
Book, !^.'.. ^
V.
vhbu. z*^ $&£
\
NO CROSS, NO CROWN:
• A
DISCOURSE
SHEWING THE
% NATURE and DISCIPLINE
O F T H E
Holy Crofs of Chrift;
AND THAT
The Denial of Self, and daily bearing of Christ's Cross, is
the alone Way to the Heft and Kingdom of God*
TO WHICH ARE ADDED,
The living and dying Teilimonies of many Perfons of Fame and
Learning, both of ancient and modern Times, in Favour of
this Troatife.
IN TWO P A R T S.
By W I L L I A M PENN.
* And Jefus laid unto his Difciplcs ; If any man will come after me, let him deny
4 himfelf, and taketfrp hiscrols daily, and follow mc.' Luke iv. 23.
* I have fought a good Fight, I have finiihed my Courfe, I have kept the Faith :
* henceforth there is laid up for mc a C R O W N of Righteoufnefs,' &c.
I Tim. iv. 7, 8.
P II I L A D E L P H I i\:
PRINTED BY BENJAMIN & JACOB JOHNSON, No. 147,
HIGH-STREET.^, 1
THE
PREFACE.
Reader,
THE great bufinefs of man's life is, to anfwer the
end for which he lives ; and that is, to glorify
God, and fave his own foul : this is the decree of heaven,
as old as the world. But fo it is, that man mindeth
nothing lefs than what he mould moll mind ; and de-
fpileth to inquire into his own being, its original duty
and end ; chooling rather to dedicate his days (the fteps
he mould make to blellednefs) to gratify the pride,
avarice, and luxury of his heart ; as if he had been
born for himfelf, or rather given himfelf being, and
fo not fubjeel: to the reckoning and judgment of a fu-
perior power. To this wild and lamentable pafs, hath
poor man brought himfelf, by his difobedience to the
law of God in his heart, by doing that which he knows
he mould not do, and leaving undone what he knows
he fhould do. And as long as this difeafe continueth
upon man, he will make his God his enemy, and him-
,felf uncapable of the love and falvation that he hath
manifefted by his fon, Jefus Chrift, to the world.
If, Reader, thou art lbch an one, my counfel to thee
is, to retire into thyfelf, and take a view of the condi-
tion of thy foul ; for Chrift hath given thee light with
which to do it : fearch carefully and thoroughly ; thy
life is upon it ; thy foul is at flake. It is but once to
be done ; if thou abufeft thyfelf m it, the lofs is ir-
reparable ; the world is not price enough to ranfi d \ hee :
wilt thou then, for fuch a world, belate thyfelf, •- r-
flay the time of thy falvation, and lofe thy foul ? Thou
halt to do (I grant thee) with great patience ; but that
alio mud have an end : therefore provoke not that God
that made thee, to reject thee. Dofl thou know what
it is ? It is Tophet, it is hell, the eternal anguifh of
the damned. Oh ! Reader, as one knowing the terrors
of
The PREFACE.
of the Lord, I perfuade thee to be ferious, diligent,
and fervent about thy Ialvation ! aye, and as one know-
ing the comfort, peace, joy -and pleafure of the ways of
righieoufnefs too, 1 exhort and invite thee, to em-
brace the reproofs and convictions of Chrift's light and
fpirit in thine own conference, and bear the judgment,
who hall wrought the fin. Ihe fire burns but the Hub-
ble ; the wind blows but the chaff: yield up thy body,
foul and fpirit, to him that maketh all things new; new
heavens and new earth, new love, new joy, new peace,
new works, a new life and converfation. Men are grown
corrupt and d roily by fin, and they muft be faved
through fire, which piirgeth it away 5 therefore the
word of God is compared to a fire, and the day of Ial-
vation to an oven ; and Chriil himfelf to a refiner of
gold, and purifier of filver.
Come, Reader, hearken to me a while ; I feek thy
filvation : that is my plot ; thou wilt forgive me. A
refiner is come near thee, his grace hath appeared to
thee : it fhews thee the world's lulls, and teacheth thee
to deny them. Receive his leaven, and it will change
thee ; his medicine, and it will cure thee : he is as in-
fallible as free ; without money, and with certainty.
A touch of his garment did it of old; it will do it 11 ill ;
his virtue is the fame, it cannot be exhaufted ; for in
him the fulnefs dwells : blefTed be God for his fufnei-
ency. lie laid help upon him, that he might be mighty
to fave all that come to God through him :. do thou lb,
and he will change thee : aye, thy vile body like unto
his glorious body. He is the great philofopher indeed,
the wifdom of God, that turns lead into gold, vile
thiegs into things precious : for he maketh faints out
ofiinners, and almoft gods of men. What refts to us
then, that we mult do, to be thus witnefles of his pow-
er and love ? '1 his is the down : but where is theCrois ?
Where is the bitter cup and bloody baptifm ? Come,
Reader, be like him; for this tranfcendent joy, lift up
thy : >vethe world; then thy Ialvation will draw
Chrift's
The PREFACE.
Chrift's Grofs, is C brill's way to ( hfift's Crown.
This is the fubje6t of the foll< irfe ; firil writ
during mj confinement in the J ower of Lon,do ., i i the
668, now reprinted with great en 1
matter and teftknonies, that thou, R be
l to Chrift; and if won already, I r to
him. It is a path, God in his everlafting U
ed my feet into; in the flower of my youth, when ab
two and tv. ;:rs of age : then he took me by the
hand, a ut of the pleafures, Vanities, and
hopes of the world. I . have tailed of Chrift's ju
rcies, and of the world's frowns
and reproaches : I rejoice in my experience and d<
cate it to thy iervice.in Chrift. It is a debt I have 1
owed, and has been \o g expected : I ow paid it,
and delivered my foul. To my country, and to the
world of chriftians I leave it : may God, if he plea
make it effectual to them all, and turn their hearts from
that envy, hatred ancj bitternefs, they have one agairift
another, about worldly things; (facrificing humanity
and charity to ambition and covetoufnefs, for which
they fill the earth with trouble and oppreflion) that
ceiving t^e 1'pirit of Chrift into their hearts (the fi
of whi^pare love, peace, joy, t and p. li-
cence, brotherly kindnefs and charity) they may in bo-
dy, foul and fpirit, make a triple league again (1 the
world, the fleih and the devil, the only common ene-
and having conquered them thro
ower of the Crofs of Jems,
lay at laft attain lo the eternal r< dngdomof
So defireth, lb pray-
Leader,
thy fervent chriftian friend,
W I h L I A M P E N N.
NO CROSS, NO CROWN.
PART I.
CHAP. I.
§. i. Of the neceflity of the Crofs of Chrift in general s
yet the little regard chriftians have to it. §. 2. rlhe
degeneracy of Chriftendom from purity to luft, and
moderation to excefs. §. 3. That worldly lufts and
pleafures are become the care and ftudy of chriftians,
lb that they have advanced upon the impiety of in-
fidels. §. 4. This defe&ion a fecond part to the Jewifti
tragedy, and worfe than the firft : the fcorn chriftians
have call ou their Saviour. §. 5. Sin is of one nature
all the world over; finnersare of the fame church, the
devil's children : profeffion of religion in wicked men,
makes them but the worfe. §. 6. A wolf is not a
lamb, a fmner cannot be (whilft fuch) a faint. §. 7.
The wicked will perfecute the good; this falfe chrifti-
ans have done to the true, for non-compliance with
their fuperftitions : the ftrange carnal meafures falfe
chriftians have taken of chriftianity; the danger of
that fa|jJedu&ion. §. 8. Thefenfe of that has obliged
me to m$ difcourle, for a dilTuafive againft the world's
lufts, and an invitation to take up the daily Crofs of
Chrift, as the way left us by him to bleffednefs. §. 9.
Of the felf-condemnation of the wicked; that religion
aid worfhip are comprifed in doing the will of God.
Ihe advantage good men have upon bad men in the
laftjudgment. §. 10. A fup plication for Chriftendom,
that lhe may not be reje&ed in that great aflize of the
world, ^he is exhorted to confider, what relation flic
bears to Chrift; if her Saviour, how faved, and for
what : what her experience is of that great work.
That Chrift came to fave from fin, and wrath by con-
fequence ; not lave men in fin, but from it, and fo
the wages of it.
§. I. r| THOUGH the knowledge and obedience of
JL the dodrine of the crofs of Chrift, be of
infinite moment to the fouls of men ; for that is the only
door
8 J CIIOSS, NO C . a.
door to true chriftianity, and that path the ancients
ever trod to b: f s • yet with extreme affliction,
let me fay, it is fo little imderfbod. fo much neglected,
and what is worfe, (bbitterly contradi&ed, by the vanity,
fuperftition, and intemperance of profeffed ehrifti
that we mint either renounce to believe what the Lord
Jefus ha:h to! J us, Luke xiv. 27. c That whofoe^er
c doth not bear his crofs, an J come alter him, can ;ot
c b: his difei^lef or admitting that foi tru'h, donclu ie,
that t ,. , u;ty of Chride.i i > .> !o .iiferabiy d eive
and uiiappoiut themfetves ia the great butmeis erf chnf-
tianuv ani their own uivatiun.
v. EL :' ir, let As be never 10 to a lei and charitable
in the fill cy of th ■- '■ n-tuld the Afelves to
reft m th hrift, if i ••
be j nil: too, ,ve muft needs a< k owle Ige, that after all
the gracious advantages of light, and obligations to
fidelity, which thefe latter ages of the world have re-
ceived, by the coming, life, do£trihe5 miracles, death,
relarreclion and afceafion of Ghriflf, with the gifts of
his Holy Spirit; to which add, the. u'r,thigs:,
and martyrdom of his dear followers in all times, I
feems very little left of chri: Jfee name:
which being now ufun ^p: nature
and life, makes the ks of it t nhens in
tiej tfqp&ijj not ae idols,
i , Chrift . fime heart I . can
tme lofts.
I
the fame religion. For tl I ob-
to which they do that ad
tion . : ^e
orld, the
-
i we eat? \
ihali bd hew (hall
we pais away our timer Which waj wc? gather
• territories, and
and families in the
aoft pathetically
preffed
Part I- NO CROSS, NO CROWN, 9
prefTed and comprized by the beloved apoftle John, in
thefe words : ' the luft of theflefh, the lull of the eyes,
' and the pride of life, which (fays he) are not of the
' Father, but of the world that lieth in wickednefs.'*
§. III. It is a mournful reflection, but a truth no con-
fidence can be great enough to deny, that thefe worldly
lufts fill up the ftudy, care and converfation of wretched
Chriftendom ! and, which aggravates the mifery, they
have grown with time. For as the world is older, it is
worfe ; and the examples of former lewd ages, and
their miferable conclusions, have not deterred, but ex-
cited ours ; fo that the people of this, feem impro-
vers of the old ftock of impiety, and have carried it fo
much farther than example, that iiiftead of advancing
in virtue, upon better times, they are fcandaloufly fall-
en below the life of heathens. Their high-mindednefs,
lafcivioufnefs, uncleannefs, drunkennefs, fwearing, ly-
ing, envy, backbiting, cruelty, treachery, covetoufnefs,
injufYice, and oppreffion, are fo common, and com-
mitted with fuch invention and excels, that they have
ftumbled and embittered infidels to a degree of fcorn-
ing that holy religion, to which their good example
mould ha^ won their affections.
§. IV\^»is miferable defection from primitive times,
when the^ory of chriftianity was the purity of its pro-
fefTors, I cannot but call the fecond and word part of
the Jewifh tragedy, upon the bleffed Saviour of man-
kind. For the Jews, from the power of ignorance,
and the extreme prejudice they were under to the un-
worldly way of his appearance, would not acknowledge
him when he came, but for two or three years perfe-
cted, and finally crucified him in one day. But the
falfe chriftians cruelty lafts longer : they have firfl, with
Judas, profeiTed him, and then, for thefe many ages,
moft bafely betrayed, perfecuted, and crucified him,
by a perpetual apoftacy in manners, from the felf-denial,
and holinefs of his doctrine ; their lives giving the
lye to their faith. Thefe are they that the author of
B the
* 1 John ii. 1 6.
k> NO CROSS, NO CROW NT- Part I.
the epiflle to the Hebrews tells us, c crucify to them-
6 felves the fon of God afrefh, and put him to open
6 fhame :'b whofe defiled hearts, John, in his Revela-
tion, ttyles, the ttreets of Sodom, and Egypt, fpiritually
fo called, where he beheld the Lord jefus crucified,
long after he had been afceuded. And as Chritt faid of
old, a man's enemies are thofe of his own houfe ; fo
Chritt's enemies now, are chiefly thofe of his own pro-
feffion : £ they fpit upon him, they nail and pierce him,
they crown him with thorns, and give him gall and
vinegar to drink. '? Nor is it hard to apprehend; for
they that live in the fame evil nature and principle the
Jews did, that crucified him outwardly, mult, needs cru-
cify him inwardly ; fince they that rejecl the grace now
in their own hearts, are one in ttock and generation
with the hard-hearted Jews, that refilled the grace that
then appeared in and by Chritt.
§• V. bin is of one nature all the world over ; for
though a lyar is not a drunkard, nor a fwearer a whore-
monger, nor either properly a murderer ; yet they are
all of a church ; all branches of the wicked root ; all
of a kin. They have but one father, the devil, as
Chritt faid to the profeffing Jews/ the vifible church of
that- age: he flighted their pretenfions to Abraham and
Mofes, and plainly told them, that he that^Kmitteth
fin, was the fervant of fin. They did the devil's works,
and therefore were the devil's children. The argument
will always hold upon the fame reafons, and therefore
good ttill : ' his fervants you are, faith Paul, whom
c you obey :,c and faith John to the church of old,
e let no man deceive you; he that committeth fin is of
c the devil. 'f Was Judas ever the better chrittian, for
crying, Hail, Matter, and kitting Chritt ?s By no means:
they were the fignal of his treachery; the token given,
by which the bloody Jews fhould know and take him.
He called him Matter, but betrayed him; he kifled,
but fold him to be killed: this is the upfhot of the
falfe chrittian's religion. If a man afk them, Is Chrift
your
b Heb. vj. 6. Rev. xr 8. c Mat. xxvii. d John viii. 34
to 45. c Rom. vi. 16. f I John Hi. 7, 8. g Mat. xxvi. 49.
Parti. NO CROSS, NO CROWN. |j
your Lord ? They will cry, God forbid elfe : yes, he is
our Lord. Very well: But do you keep his command-
ments ? No. How fhould we ? How then are you his
difciples? It is impoffible, fay they; what! would you
have us keep his commandments ? No man can. What!
impoffible to do that, without which Chrift hath made it
impoffible to be a chriftian? Is Chrift unrealonable ?
Does he reap where he has not fown;h require where he
has not enabled? Thus it is, that with Judas they call
him Mailer, but take part with the evil of the world to
betray him: and kifsaud embrace him as far as fpecious
profeffion goes ; and then fell him, to gratify the paffion
that they mod indulge. Thus, as God faid of old,
they make him ferve with their fins, and for their fins
too.'
§. VI. ■ Let no man deceive his own foul; grapes
e are not gathered of thorns, nor figs of thirties :'k a
wolf is not a fheep, nor is a vulture a dove. What
form, people, or church foever thou art of, it is the
truth of God to mankind, that they who have even the
form of godlinefs, but (by their unmodified lives)
deny the power thereof, make not the true, but falfe
church : wbich though ihe intitle herfeif the lamb's
bride, or church of Chrift, fhe is that myftery, or myfte-
nous Babylon, fitly called by the Holy Ghoft, the
mother of harlots, and all abominations;1 becaufe de-
generated from chriftian chaftity and purity, into all the
enormities of heathen Ba-bylon : a fumptuous city of
old time, much noted for the feat of the kings of
Babylon, and at that time the place in the world of
greateft pride and luxury. As fhe was then, fo myftical
Babylon is now, the great enemy of God's people.
^ §. VII. True it is, ' they that are born of the flefti,
' hate and perfecute them that are born of the fpirit,'m
who are the circumcifion in heart. It feems they can-
not own, nor worfhip God after her inventions, me-
thods and prefcriptions, nor receive for dodrine her
•i
. - vain
Mat. xxv. 24. I Ifa. xliii. 24. * Mat. viV. 16. l Rev. xvii. C.
™ Cj-al. iv. 29. *
i* NO CROSS, NO CROWN. Part I.
vain traditions, any more than they can comply with
her corrupt fafhions and cuftoms in their conversation.
The cafe being thus, from an apoftate fhe becomes a
perfecutor. It is not enough that fhe herfelf declines
from ancient purity, others mufl do fo too. She will
give them no reft, that will not partake with her in that
degeneracy, or receive her mark. Are any wifer than
fhe, than mother church? No, no: nor can any make
war with the beaft fhe rides upon, thofe worldly powers
that protect her, and vow her maintainance againft the
cries of her diffenters. Apoftacy and fuperftition are
ever proud and impatient of diffent : all mull: conform,
or periftV Therefore the flain witnefles, and blood of
the fouls under the altar, are found within the walls of
this myftical Babylon, this great city of falfe chriftians,
and are charged upon her by the Holy Ghoft, in the
revelation. Nor is it ftrange that fhe fhould flay the
fervants,vwho nrft crucified the Lord : but ftrange and
barbarous too, that fhe fhould kill her hufband, and
murder her Saviour, titles fhe feems fo fond of, and
that have been fo profitable to her ; and that fhe would
recommend herfelf by, though without all juftice. But
her children are reduced fo entirely under the dominion
of darknefs, by means of their continued difobedience
to the manifeftation of the divine light in their fouls,
that they forget what man once was, or they fhould now
be ; and know not true and pure chriftianity when
they meet it, yet pride themfelves to profefs it. Their
meafures are fo carnal and falfe about falvation, they
call good evil, and evil good : they make a devil a
chriftian, and a faint a devil. So that though the un-
righteous latitude of their lives be matter of lamentation,
as to themfelves it is of deftru&ion ; yet that com-
mon apprehenfion, that they may be children of God
while in a ftate of difobedience to his holy command-
ments ; and difeiples of Jefus, though they revolt from
his crofs; aud members of his true church, which is
without fpot or wrinkle, notwithftanding their lives
are
n Rev. vi. o.
Parti. NO CROSS, NO CROWN- i ,,
are full of fpots and wrinkles ; is, of all other decep-
tions upon themfelves, the mod pernicious to their
eternal condition. For they are at peace in fin, and un-
der a fecurity in their tranfgreffion. Their vain hope
filences their convictions, and over-lays all tender mo-
tions to repentance: fo that their miftake about their
duty to God, is as mifchievous as their rebellion agaiuft
him.
Thus they walk on precipices, and flatter themfelves,
till, the grave fwallows them up, and the judgment of the
great God breaks the lethargy, and undeceives their
poor wretched fouls with the auguifh of the wicked, as
the reward of their work.
§. VIII. This has been, is, and will be the doom of all
worldly chriftians : an end fo dreadful, that if there were
nothing of duty to God, or obligation to men, being
a man, and one acquainted with the terrors of the
Lord in the way and work of my own falvation, compaf-
fion alone were fufficient to excite me to this difTuafive
againft the world's fuperftitions and lufts, and to invite
the profeffors of chriftianity to the knowledge and obe-
dience of the daily crofs of Chrift, as the alone
way, left by him, and appointed us to bleffednefs t that
they who now do but ufurp the name, may have the
thing ; and by the power of the crofs (to which they
are now dead, inftead of being dead to the world by it)
may be made partakers of the refurrection that is in
Chrift Jefus, unto newnefs of life. For they that are
truly in Chrift, that is redeemed by and interefted in
him, are new creatures. They have received a new will,0
fuch as does the will of God, not their own. They
pray in truth, and do not mock God, when they fay,
' thy will be done in earth, as it is in heaven/ They
have new affections, fuch as are fet on things above/
and make Chrift their eternal treafure. Mew faith
fuch as overcomes fnares and temptations of the world's
fpirit in themfelves, or as it appears through others :
and laftly, new works, not of fuperftitious contrivance,
or
• Gal. vi. 15. PCoi ili l, 2, 3.
I4 NO CROSS, NO CROWN. Parti.
or of human invention, but the pure fruits of the fpirit
©f Chrift working in them, as love, joy, peace, meek-
nefs, long-fuffering, temperance, brotherly-kindnefs,
faith, patience, gentlenefs and goodnefs, againft which
there is no law ;q and they that have not this fpirit of
Chrift, and walk not in it, the apoftle Paul has told us,
are rione of his ; but the wrath of God, and condemna-
tion of the law, will lie upon them. For if c there is
* no condemnation to them that are in Chrift, who
* walk not after the flefti, but after the fpirit,'r which
is Paul's doctrine ; they that walk not according to that
Holy Spirit, by his doctrine, are not in Chrift : that is,
have no intereft in him, nor juft claim to falvation by
him : and confequently there is condemnation to fuch<
§. IX. And the truth is, the religion of the wicked is
a lye : ' there is no peace, faith the prophet, to the
* wicked.'* Indeed there can be none, they are re-
proved in their own confciences, and condemned in
their own hearts, in all their difobedience. Go where
they will, rebukes go with them, and oftentimes ter-
rors too : for it is an offended God that pricks them,
and who, by his light, fets their fins in order before
them. Sometimes they ftrive to appeafe him, by their
corporal framed devotion and worfhip, but in^vain;
for true worshipping of God, is doing his will, which
they tranfgrefs. The reft is a falfe compliment, like
him that faid he would go, and did not.1 Sometimes
they fly to fports and company, to drown the reprover's
voice, and blunt his arrows, to chafe away troubled
thoughts, and fecure themfelves out of the reach of the
difquieter of their pleafures : but the Almighty firft or
laft is fure to overtake them. There is no flying his
final juftice, for thofe that rejedt the terms of his
mercy. Impenitent rebels to his law may then call to
the mountains, and run to the caves of the earth for
protection, but in vain : his all-fearching eye will
penetrate their ihickeft coverings, and ftrike up a light
in
1 Gal. v. 22, 23. r Rom. vlil. f Ifa. xlviii. 22. l Mat. xxi. 30.
Parti. NO CROSS, NO CROWN. 15
in that obfcurity, which fhall terrify their guilty fouls ;
and which they fhall never be able to extinguifh. In-
deed their accufer is with them, they can no more be
rid of him, than of themfelves ; he is in the midft of
them, and will nick clofe to them. That fpirit which
bears witneis with the fpirits of the juft, will bear
witnefs againft theirs. Kay, their own hearts will
abundantly come in againft them ; and, c If our heart
1 condemn us, fays the apoftle John, Godis greater, and
' knows all things :>u that is, there is no eicaping the
judgments of God, whofe power is infinite, if a man is
not able to efcape the condemnation of himfelf. It is
at that day, proud and luxurious chriftians fhall learn,
that God is no refpe&er of perfons ; that all feels and
names fhall be fwal lowed up in thefe two kinds, fheep
and goats, juft and unjuft : and the very righteous
muft have a trial for it. Which made that holy man
cry out, c If the righteous fcarcely are faved, where
1 fhall the wicked and ungodly appear ?'• If their
thoughts, words, and works muft ftand the teft, and
come under fcrutiny before the impartial judge of hea-
ven and - earth, how then fhould the ungodly be ex-
empted ? No, we are told by him that cannot lye,
many fhall then even cry, Lord, Lord ; let forth their
.profeflion, and recount the works that they have done in
his name, to make him propitious, and yet be rejected
with this direful fentence, c Depart from me, ye
1 workers of iniquity, I know you not.'* As if he
had faid, Get you gone, you evil doers ; though you
have profefled me, I will not know you : your vain and
evil lives have made you unfit for my holy kingdom :
get you hence, and go to the gods whom you have fcrved ;
your beloved lufts, which you have worfhipped, and
the evil world that you have fo much coveted and
adored: let them fave you now, if they can, from the
wrath to come upon you, which is the wages of the
deeds you have done. Here is the end of their work
itut build upon the l-nd, the breath of the judge will
blow
■l John 9. ?o. " 1 Pet. iv. 18. * Mat. vifc 23,
i6 NO CROSS, NO CROWN. Parti.
blow it down; and woful will the fall thereof be.
Oh, it is now, that the righteous have the better of
the wicked ! which made an apoftate cry in old time,
c Let me die the death of the righteous, and let my laft
' end be like unto his.,jr For the fentence is changed,
and the judge fmiles : he cafts the eye of love upon
his own fheep, and invites them with a c come ye
' bleffed of my Father,'2 that through patient conti-
nuance in well-doing, have long waited for immor-
tality : you have been the true companions of my tri-
bulations and crofs, and with unwearied faithfulnefs,
in obedience to my holy will, valiantly endured to the
end, looking to me, the author of your precious faith,
for the recompenfe of reward, that I have promifed to
them that love me, and faint not : \ O enter ye into the
' joy of your Lord, and inherit the kingdom prepared
■ for you from the foundation of the world.'
§. X. O Chriftendom ! my foul mod fervently prays,
that after all thy lofty profeihons of Chrift and his meek
and holy religion, thy inimitable and un-chrift-like life
may not caft thee at that great affize of the world, and
lofe thee fo great falvation at laft. Hear me once, I
befeech thee. Can Chrift be thy Lord, and thou not
obey him ? Or,canft thou be his lervant, and neverferve
him ? ' Be not deceived, fuch as thou foweft fhalt thou
i reap :'a he is none of thy Saviour, whilft thou rejected
his grace in thy heart, by which he mould fave thee.
Come, what has he faved thee from ? Has he faved thee
from thy finful lufts, thy worldly affections and vain con-
vention?? If not, then he is none of thy Saviour.
For though he be offered a Saviour to all, yet he is ac-
tually a Saviour to thole only, that are faved by him ;
and none are faved by him, that live in thofe evils, by
which they are loft from God, and which he came to
fave them from.
It is fin that Chrift is come to fave man from, and
death and wrath, as the wages of it : but thofe that are
not faved, that is, delivered by the power of Chrift in
their
y Numb, xxiii. 10. a Mat. xxv. 34. a Gal. vi. 7.
Parti. NO CROSS, NO CROWN, i7
their fouls, from the power that fin has had over them,
can never be faved from the death and wrath, that are
the aiTured wages of the fin they live in.
So that lo k, how far people obtain vi&ory over thofe
evil diipofuions and flefhly lufts they have been addicted
to, lb far they are truly faved, and are witnefTes of the
redemption that comes by Jefus Chrift. His name
fhews this work : ' and thou (halt call his name Jefus,
' for he fhail fave his people from their fins.'b 6 And
1 io (laid John of Chrift) the Lamb of God that takes
' away the fin oftheworld !'c that is, behold him, whom
God hath given to enlighten people, and for falvation
to as many as receive him, and his light and grace in
their hearts, and take up their daily crofs, and follow
him : fuch as rather deny themlelves the plealure of
fulfilling their lufts, than fin againft the knowledge he
has given them of his will ; or do that they know they
ought not to do.
CHAP. II.
§. i. By this Chriftendom may fee her lapfe, how foul it
is ; and next, the worfe for her pretence of chriftianity.
§. 2. But there is mercy with God upon repentance,
• and propitiation in the blood of Jefus. §. 3. He is the
light of the world, that reproves the darknefs, that is,
the evil of the world ; and he is to be known within.
§. 4. Chriftendom, like the inn of old, is full of
other guefts : fhe is advifed to believe in, receive and
apply to Chrift. §. 5. Of the nature of true faith ;
it brings power to overcome every appearance of
evil : this leads to confider the crofs of Chrift, which
has been fo much wanted. §. 6. The apoftolick mi-
niftry, and end of it ; its bleffed effect ; the charac-
ter of apoftolick times. §. 7. The glory of the crofs,
and its triumph over the heathen world. A meafure to
Chriftcndom, what fhe is not, and fhould be. §. 8.
Her dcclenfion, and caufe of it. S. 9: The mifera-
C ' ble
b Mat. i. 21. c John i. 29.
i8 NO CROSS, NO CROWN. Parti-
ble effects that followed. §. 10. From the confidera-
tion of the caufe,the cure may be more eaiily known,
viz. not faithfully taking up the daily crofs ; then
faithfully taking it daily up, mufl be the remedy.
$■ k T> Y a^ which has been faid, O Chriftendom !
J3 arjd by that better help, if thou wouldft ufe
it, the lamp the Lord has lighted in thee, not utterly
extin£t, it may evidently appear, firft, how great and
foul thy backiliding has been, who, from the temple of
the Lord, art become a cage of unclean birds; and of
an houfe of prayer, a den of thieves, a fynagogue of
Satan, and the receptacle of every defiled fpirit. Next
that, under all this manifeft defection, thou haft never-
thelefs valued thy corrupt felf upon thy profeffion of
chriftianity and fearfully deluded thyfelf with the hopes
of falvation. The firft makes thy difeafe dangerous,
but the laft almoft incurable.
§. II. Yet becaufe there is mercy with the God of
bowels that he may be feared, and that he takes no
delight in the eternal death of poor finners, no, though
backfliders themfelves, but is willing all mould come to
the knowledge and obedience of the truth, and be
faved. He has fent forth his fon a propitiation, and
given him a Saviour to take away the fins of the whole
world, that thofe that believe and follow him may feel
the righteoufnefs of God in the remiffion of their fins,
and blotting out their tranfgrefiions for ever.3 Now, be-
hold the remedy ! an infallible cure, one of God's ap-
pointing ; a precious elixir indeed, that never failed ;
and that univerfal medicine which no malady could
ever efcape.
§. III. But thou wilt fay, what is Chrift, and where
is he to be found ? And how received and applied in
order to this mighty cure ? I tell thee then i firft, he is
the great fpiritual light of the world, that enlightens
every one that comes into the world ; by which he
manifefts
a Ezek. xviii. 20, 23, 24. Mat. i- 21. Luke i. 77. Ron
25. Hcb. ix. 24. to 28. x John ii. 1, 2,
Pare I. NO CROSS, NO CROWN. i9
manifefts to them their deeds of darknefs and wicked-
nefs, and reproves them for committing them. Se-
condly, he is not far away from thee, as the apoftle
Paul faidof God to the Athenians : behold (fays Chrift
himfelf) c I ftand at the door and knock ; if any man
c hear my voice, and open the door, I will come in to
\ him, and fup with him, and he with me.'b What
door can this be, but that of the heart of man ?
§. IV. Thou, like the inn of old, haft been full of
other guefts : thy affedions have entertained other
lovers : there has been no room for thy Saviour in
thy foul. Wherefore falvation is not yet come into
thy houfe,* though it come to thy door, and thou
haft been often proffered it, and haft profeft it long.
But if he calls, if he knocks ftill, that is, if his light
yet fhines, if it reproves thee ftill, there is hopes thy
day is not over; and that repentance is not hid from
thine eyes ; but his love is after thee ftill, and his holy
invitation continues to fave thee.
Wherefore, O Chriftendom ! believe, receive, and
apply him rightly ; this is of abfolute neceffity, that
thy foul may live for ever with him. He told the
Jews, c If you believe not that I am he, ye fhall die
* in your fins ; and whither I go you cannot come.'0
And becaufe they believed him not, they did not re-
ceive him nor any benefit by him : but they that be-
lieved him, received him : * and as many as received
* him,' his own beloved difciple tells us, ' to them
' gave he power to become the fons of God, which are
' born not of blood, nor of the will of flefh, nor of the
c will of man, but of God.'d That is, who are not
children of God after the fafhions, prefcriptions, and
traditions of men, that call themfelves his church and
people (which is not after the will of flefh and blood,
and the invention of carnal man, unacquainted with the
regeneration and power of the Holy Ghoft) but of
God ; that is, according to his will, and the working and
fandifi-
b A&s xvii. 27. Rev. iii. 20. c I John viii. 22, 24
d John i. 12, 13.
20
NO CROSS, NO CROWN. Part I.
fan&ification of his fpirit and word of life in them.
And fuch were ever well verfed in the right application
of Chrift, for he was made to them indeed propitiation.,
reconciliation, falvation, righteoufnefs, redemption and
j nfHfictftton.
So 1 fay to thee, unlefs thou believed, that he that
ftands at the door of thy heart and knocks, and fets thy
fins in order before thee, and calls thee to repentance,
be the Saviour of the world, thou wilt die in thy fins,
and where he is gone, thou wilt never come. For if
thou believeft not in him, it is impofiible that he mould
do thee good, or efte& thy falvation : Chrift works not
aga'^ ft faith but by it. It is faid of old, he did not
many mighty works in fome places, becaufe the people
believed not in him.e So that if thou truly believeft in
him, thine ear will be attentive to his voice in thee, and
the door of thine heart open to his knocks. Thou
wilt yield to the difcoveries of his light, and the teach-
ings of his grace will be very dear to thee.
§. V. It is the nature of true faith to beget an holy
fear of offending God, adeep reverence to his precepts,
and a rnoft tender regard to the inward teftimony of his
fpint, as that, by which his children, in all ages, have
been fafely led to glory. For as they that truly believe,
receive Chrift in all his tenders to the foul, fo, as true
it is, that thole who receive him thus, with him, receive
poorer to become the fons of God : that is, an inward
force and ability to do whatever he requires: ftrength
to mortify their lu*is, controul their affections, refift
evil motions deny themfelves, and overcome the
world in its moil inticing appearances. This is the life
of the blefTed Crofs of Chrift, which is the fubjeft of
the following difcourfe, and what thou, O man, muft
take up, if thou imeutiefl: to be the difciple of Jefus.
Nor canft thou be faid to receive Chrift, or believe in
him, whilfl thou rejedleft his crofs. For as receiv-
ing of Chrift is the means appointed of God to falva-
tion, fo bearing thy daily crofs after him is the only
true
e Markvi. 5.
Parti. NO CROSS, NO CROWN. 2I
true teftimony of receiving him; and therefore it is
enjoined by him, as the great token of difciplefhip,
* \Vhofoever will be my diiciple, let him take up his
* daily crofs, and follow me.,f
This, Chriftendom, is that thou haft fo much wanted,
and the want of which has proved the only caufe of thy
miferable declenfion from pure chritlianity. To con-
fider which well (as it is thy duty.) fo it is of great
ufe to thy reftoration.
For as the knowledge of the caufe of any diftemper
guides the phyfician to make a right and fafe judgment
in the application of his medicine, fo it will much en-
lighten thee in the way of thy recovery, to know and
weigh the -Rrft caufe of thy fpiritual lapfe and malady
that has befallen thee. To do which, a general view
of thv primitive Mate, and confequently of their work
that firft laboured in the chriftian vineyard, will be
needful; and if therein fomething be repeated, the
weight and dignity of the fubj eel will bear it without
the need of an apology.
§. VI. The work of apoftlefhip, we are told by a
prime labourer in it, was to turn people from darkuefs
to light, and from the power of Satan unto God.5 That
is, inRead of yielding to the temptations and motions
of Satan, who is the prince of darkneiV (or wicked-
nefs, the one being a metaphor to the other) by whole
power their underftandings were obfeured, and their
fouls held in the fervice of fin, they fhould turn their
minds to the appearance of Chrill, the light and Saviour
of the world ; who by his light fhines in their fouls
and thereby gives them a fight of their fins, and dil-
covers every temptation and motion in them unto c\ il,
and reproves them when they give way thereunto ; that
fo they might become the children of light, and walk
in the path of righteouf.iefs. And for this blefied
work of reformation, did Crhifl endue his apoftles with
his fpirit and power, that fo men might not longer fleep
in a iecurity of fin and ignorance of God, but awake
to
f Mat. xvi. 24. * A&txxti. iS-
32 NO CROSS, NO CROWN. Part h
to righteoufnefs, that the Lord Jefus might give them
life, that is, that they might leave off finning, deny
themfelves the pleafure of wickednefs, and by true re-
pentance turn their hearts to God, in well-doing, in
which is peace- And truly, God fo bleffed the faithful
labours of thefe poor mechanicks, yet his great am-
bafladors to mankind, that in a few years many thou-
fands (that had lived without God in the world, with-
out a fenfe or fear of him, lawlefsly, very Grangers to the
work of his fpirit in their hearts, being captivated by
flefhly lulls) were inwardly ftruck and quickened by
the word of life, and made fenfible of the coming and
power of the Lord Jefus Chrift, as a judge and law-
giver in their fouls, by whofe holy light and fpirit, the
hidden things of darknefs were brought to light and
condemned, and pure repentance from thofe dead
works begotten in them, that they might ferve the liv-
ing God in newnefs of fpirit. So that thenceforward
they lived not to themfelves, neither were they carried
away of thofe former divers iufts, by which they had
been feduced from the true fear of God ; but the law of
the fpirit of life, by which they overcame the law of
iin and death, was their delight; and therein did thev
meditate day and night. h Their regard towards God
was not taught by the precepts of men any longer, but
from the knowledge they had received by his own work
and impreffions in their fouls.1 They had not quitted
their old matters, the world, the flefrr, and the devil,
and delivered up themfelves to the holy guidance of the
grace of Chrift, that taught them to deny ungodlinefs,
and the world's lufts, and to live foberly, righteoully,
and godly in this prefent life ;k this is the Crofs of
Chrift indeed; and here is the victory it gives to them
that take it up : by this crofs they died daily to the old
life they had lived; and by holy watchfulnefs agairrft
the fecret motions of evil in their hearts, they crufhed
fin in its conceptions, yea, in its temptations. So that
they
h Rom, vlii. 2. > Ifa. x:iix. 23. k Tit. II, 12.
Part I. NO CROSS, NO CROWN. 23
they (as the apoftle John ad vifed them) keptthemfelves,
that the evil one touched them not.1
For the light, which Satau cannot endure, and with
which Chrift had enlightened them, difcovered him in
all his approaches and aiTaults upon the mind, and the
power they received through their inward obedience to
the manifeftations of that bleffed light, enabled them
to refill and vanquifh him in all his ftratagems. And
thus it was, that where once nothing was examined, no-
thing went unexamined. Every thought muft come to
judgment, and the rife and tendency of it be alfo well
approved, before they allow it any room in their minds.
1 here was no fear of entertaining enemies for friends,
whilft this Ariel: guard was kept upon the very wicket of
the foul. ISow the old heavens and earth, that is, the
old earthly converfation, and old carnal, that is Jewifh
or fnadowy worfhip pafled away apace, and everyday
ail things became new. * He was no more a Jew, that
1 was one outwardly, nor that circumcifion that was in
' the flefh ; but he was the Jew, that was one inwardly:
c and that circumcifion, which was ofthe heart, in the
1 fpirit, and not in the letter, whofe praife is not of man
■ but of God.'ra
§. VII. Indeed the glory of the Crofs fhinedfo con-
fpicuouily through the felf-denial of their lives who
daily bore it, that it ftruck the heathen with aitonifh-
ment, and in a fmall time fo fhook their altars, dif-
j^redited their oracles, ftruck the multitude, invaded the
court and overcame their armies, that it led prietls
magiftrates, and generals, in triumph after it, as the
trophies of its power and victory.
And while this integrity dwelt withchriflians, mighty
was the pre fence and invincible that power that attended
them : it quenched fire, daunted lions, turned the
edge of the fword, out-faced inllruments of cruelty,
convicted judges, and converted executioners. In
fine, the ways their enemies took to deftroy, increafed
them ; and by the deep wifdom of God, they were
made
1 I John v. 1 3- m Rom. il, 28, 29.
M
KG CROSS, NO CROWN. Part I.
made great promoters of the truth, who in all their de-
figns endeavoured to extinguifh it. Now not a vain
thought nor an idle word, nor an unfeemly action was
permitted : no, not an immodeft look ; no courtly
drefs, gay apparel, complimental refpe&s, or per-
Ibnal honours ; much lefs thoie lewd immoralities, and
fcandalous vices now in vogue with chriftians, could
find either example or connivance among them. n Their
care was not how to iport away their precious time, but
how to redeem it, that they might have enough to
work out their great falvation (which they carefully did)
with fear and trembling ;° not with balls and mafks,
with play-houfes, dancing, feafling, and gaming : no
not to make fure of their heavenly calling and election,
was much dearer to them, than the poor and trifling
joys of mortality. For they having with Mofes feen him
that isinvifible, and found that his loving-kindnefs was
better than life, the peace of his fpirit than the favour of
princes ; as they feared notCsefar's wrath, fo they chole
rather to luftain the afflictions of ChriiYs true pilgrims,
than enjoy the pleafures of fin, that were but for a
feafon ; efleeming his reproaches of more value than
the periming treaiures of the earth. And if the tri-
bulations of chriflianity were more eligible than the
comforts of the world, and the reproaches of one than
all the honour of the other ; there was then furely no
temptation in it, that could fhake the integrity of
Chriitendom.
§. V1IL By this fhort draught of what Chriftendom
was, thou mayell fee, O Chrillendom, what thou art
not, and confequeutly what thou oughteft to be. But
how comes it, that from a Chrillendom that was thus
meek, merciful, ielf-denying, fuffering, temperate,
holy, juft, and good, fo like to Chrift, whofe name (he
bore, wc find a Chrillendom now. that is iuperftitious,
idolatrous, periecuting, proud, paflionate, envious,
malicious, felfifh, drunken, lafcivious, unclean, ly-
ing.
n Hcb. xi. 32, to the end. Ifa. Lxiii. 2. Dan. in. 12. to the end.
Dan. vi. 16. to the end. ° Eph. v. 15, 16.
Part I. NO CROSS, NO CROWN. 25
ing, fwearing, curfing, covetous, oppreffing, defrauding,
with all other abominations known in the earth, and
that to an excefs juflly fcandalous to the worit of hea-
then ages, furpaliing them more in evil than in time;
I fay, how comes this lamentable defection ?
I lay this down, as the undoubted reafon of this de-
generacy, to wit, the inward difregard of thy mind to
the light of Chrift fhining in thee ; that firft fhewed thee
thy fins, and reproved them, and that taught and en-
abled thee to deny and refill: them. For as thy fear
towards God, and holy abftinence from unrighteoufnefs
was, at firft, not taught by the precepts of men, but
by that light and grace, which revealed the moft fe-
cret thoughts and purpofes of thine heart, and fearched
the molt inward part of thy belly (fetting thy fins in
order before thee, and reproving thee for them, not
furTering one unfruitful thought, word or work of dark-
nefs, to go unjudged) lb when thou didft begin to dif-
regard that light and grace, to be carelefs about that
holy watch, that was once fet up in thine heart, and
didft not keep centinel there (as formerly) for God's
glory, and thy own peace; the reftlefs enemy of man's
good quickly took advantage of this flacknefs, and of-
ten furprized thee with temptations, whofe fuitablenefs
to. thy inclinations made his conqueft over thee not dif-
ficult.
In ihort, thou didft omit to take up Chrift's holy
yoke, to bear thy daily crofs ; thou waft carelefs of thy
affections, and kept no journal or check upon thy
actions ; but didft decline to audit accounts, in thy
own confeience, with Chrift thy light, the great bifhop
of thy foul, and judge of thy works, whereby the holy
fear decayed, and love waxed cold; vanity abounded,
and duty became burdenfome. Then up came formality
inftead of the power of godlinefs; fuperftition, in place
of Chrift's inititution: and whereas Chrift's bufmefs
was, to draw off the minds of his difciples from an
outward temple, and carnal rites and fervices, to the
inward and fpiritual worfhip of God ( fuitable to the
mature of divinity ) a worldly, human, pompous worfhip
D is
26 NO CROSS, NO CROWN. Part I
is brought in again, and a worldly priefthood, temple
and altar re-eftablifhed. Now it was that the ' fons of
c God once more faw the daughters of men were fair :p
that is, the pure eye grew dim, which repentance had
opened, that faw no comelinefs out of Chrift ; and the
eye of luft became unclofed again, by the god of the
world ; and thofe worldly pleasures, that make fuch as
love them forget God (though once defpifed for the
fake of Chrift) began now to recover their old beauty
and intereft in thy affections; and from liking them
to be the ftudy, care, and pleaiure of thy life.
True, there ftill remained the exterior forms of wor-
ship, and a nominal and oral reverence to God and
Chrift; but that was all : for the offence of the holy crofs
ceafed, the power of godlinefs was denied, felMenial
loft ; and though fruitful in the invention of ceremoni-
ous ornaments, yet barren in the blefTed fruits of the
Spirit. And a thoufand fhells cannot make one kernel,
or many dead corps one living man.
§. IX. Thus religion fell from experience to tradi-
tion, and worfhip from power to form, from life to
letter ; that inftead of putting up lively and powerful
requefts, animated by the deep fenfe of want, and the
ailiftance of the Holy Spirit, by which the ancients
prayed, wreftled and prevailed with God; behold a
by-rote mumpfimus, a dull and inlipid formality, made
up of corporal bowings, and cringings, garments, and
furnitures, perfumes, voices and mufick ; fitter for the
reception of fome earthly prince, than the heavenly
worfhip of the only true and immortal God, who is an
eternal, inviftble fpirit.
But thy heart growing carnal, thy religion did fo too ;
and not liking it as it was, thou fafhionedft it to thy
liking ; forgetting what the holy prophet faid, c the
e facrifice of the wicked is an abomination to the Lord/*
and what James faith, ■ Ye afk, and ye receive not
(why ?) < becaufe ye afk amifs ;" that is, with an heart
that is not right, but infincere, unmodified, not in the
faith
* Gen. vi. 2. q Prov. xv. & r James ir. 3.
Part I- NO CROSS, NO CROWN. 27
faith that purifies the foul, and therefore can never re-
ceive what is afked : fo that a man may fay with truth,
thy condition is worfe by thy religion, becaufe thou art
tempted to think thy felf the better for it, and art not.
§. X. Well ! by this profpect that is given thee, of
thy foul fall from primitive chriflianity, and the true
caufeof it, to wit, a neglect of the daily crofs of Chrifl,
it may be eafy for thee to inform thyfelf of the way of
thy recovery.
For look, at what door thou wentefl out, at that door
thou mull come in : and as letting fall, and forbearing
the daily crofs loll thee ; fo taking up, and enduring
the daily crofs, mull recover thee. It is the fame way,
by which the finners and apoflates become the difciples
of Jefus. 'Whofoever (fays Chrifl) will come after
' me, and be my difciple, let him deny himfelf, and
c take up his daily crofs, and follow me." Nothing
fhort of this will do ; mark that, for as it isfufficient
fo it is indifpenlible : no Crown, but by the Crofs ; no
life eternal, but through death : and it is but jufl, that
thofe evil and barbarous affecYions, that crucified Chrift
afrefh, mould, by his holy crofs be crucified. Blood
requires blood ; his crofs is the death of fin, that caufed
his death; and he the death of death, according to that
paflage, O death ! I will be thy death !£
CHAP. III.
§. 1. What the crofs of Chrifl is ? A figurative fpeech.
But truly the divine power, that mortifies the world.
§. 2. It is fo called by the apoflle Paul to the Corin-
thians. §.3. Where it is the crofs appears, and mull
be borne ? Within, where the lulls are, there they mufl
be crucified. §. 4. Experience teaches every one this,
to be fure Chrifl aflerts it, from within comes murder,
&c. and that is the houfe where the flrong man mufl
be bound. §. 5. How is the crofs to be borne ? The
way
f Mat. xvi. 21. Mark viii. 34. Luke x:v 27. r Hof. xiii. 14.
1 Cor. xv. 5 j.
28 NO CROSS, NO C RO W N. Part I.
way is fpiritual, a denial of felf, the pleafure of fin, to
pleafe God and obey his will, as manifefted to the
ibu! by the light he gives it. §. 6. This lhews the
difficulty, yet the neceflity of the crofs.
THE daily crofs being then, and ftill, O Chriften-
dom, the way to glory ; that the fucceeding mat-
ter, which wholly relates to thedo&rine of it, may come
with moil evidence and advantage upon thy confcience,
it is moft feriouily to be confideredby thee,
Firft, What the crofs of Chrift is?
Secondly, "Where the crofs of Chrift is to be taken up ?
Thirdly, How, and after what manner it is to be
borne ?
Fourthly, What is the great work and bufinefs of the
crofs ? In which
The fins it crucifies, with the mifchiefs that attend
them, will be at large expreiled.
Fifthly, aud lailly, I mall add many teftimonies from
living and dying perfons, of great reputation either
for their quality, learning, or piety, as a general con-
firmation of the whole trad.
To the firft, what is the crofs of Chrift?
§. I. The crofs of Chrift is a figur?tive fpeech, bor-
rowed from the outward tree, or wooden crofs, on
which Chrift fubmitted to the will of God, in permitting
him to i offer death at the hands of evil men. So that
the crofs myftical, is that divine grace and power,
which erodes the carnal wills of men, and gives a con-
tradiction to their corrupt affections, and that conitant-
ly oppofeth itfelf to the inordinate and flefhly appetite
of their minds, and fo may be juftly termed the in-
ftrument of man's holy dying to the world, and be-
ing made conformable to the will of God. For nothing
elle can mortify fin, or make it eafy for us to fabmit to
the divine will, in things otherwife very contrary to our
"own.
§. II. The preiching of the crofs therefore in pri-
mitive times was fitly called by Paul (that famous and
fkilful apoftle in fpiritual things) the power of God,
though
Part I. NO CROSS, NO CROWN. *g
though to them that perifh, then, as now, foolifhnefs.
That is, to thole that were truly weary and heavy laden,
and needed a deliverer ; to whom fin was burdenfonie
and odious, the preaching of the crofs, by which tin was
to be mortified, was, as to them, the power of God, or
a preaching of the divine power, by which they were
made dilciples of Chriil, and children of God : and it
wrought fo powerfully upon them, that no proud or
licentious mockers could put them out of love with it.
But tothofe that walked in the broad way, in the full
latitude of their lulls, and dedicated their time and care
to the plealure of their corrupt appetites, to whom all
yoke and bridle were and are intolerable, the preach-
ing of the crofs was, and is, foolifhnefs : to which I may
add, in the name but of too many now-a-days, and the
practice ridiculous ; embraced by none, if they maybe
believed, but half-witted people of lUngy and lingular
tempers, affected by the hypochondry, and opprefTed
with the powerof melancholy ; for all this, and more, is
bellowed upon the life ofthebleifed crofs of Chriil, by
the very profelTors and pretended admirers of it, in the
perlbnsof thole who truly bear it.
§. III. Well, but then where does this crofs appear,
and muil it be taken up?
. I anfwer, within : that is, in the heart and foul ; for
where the fin is, the crofs mull be. Now, all evil comes
from within : this Chriil taught. ' From within (faith
Chriil) * out of the heart of men proceed evil thoughts,
c adulteries, fornications, murders, thefts, covetoufnefs,
< wickednefs, deceit, lafcivioufnefs, an evil eye, Maf-
* phemy, pride, foolifhnefs : all thefe evils come from
* within, and defile the man.'11
The heart of man is the feat of fin, and where he is
defiled, he nrull be fancTified ; and where fin lives,
there it mull die : it mull be crucified. Cullom in evil
hath made it natural to men to do evil ; and as the foul
rules the body, fo this corrupt nature ftvays the whole
man: but foil, it is all from within.
§. IV. Ex-
rk vii. 11,22, 23.
3o NO CROSS, NO CROWN. Part I.
§. IV. Experience teaches every fon and daughter of
Adam an aftent to this ; for the enemies temptations
are ever directed to the mind, which is within : if they
take not, the foul fins not ; if they are embraced, luft
is prefently conceived (that is, inordinate defires)' luft
c conceived, brings forth fin ; and fin finifhed (that is,
c acled) brings forth death.'b Here is both the caufe
and the effect;, the very genealogy of fin, its rife and
end.
In all this, the heart of evil man is the devil's mint,
his work-houfe, the place of his refidence, where heex-
ercifes his power and art. And therefore the redemp-
tion of the foul is aptly called, the deftru&ion of the
works of the devil, and bringing in of everlafting righ-
teoufnefs.c When the Jews would have defamed Chrift's
miracle of calling out devils, by a blafphemous impu-
tation of it to the power of Beelzebub, he fays, c That no
4 man can enter a ftrong man's houfe, and fpoil his
c goods, till he firft bind the ftrong man.'d Which
as it fhews the contrariety that was between Beelzebub,
and the power by which he difpolTelTed him ; fo it
teaches us to know, that the fouls of the wicked are the
devil's houfe, and that his goods, his evil works, can
never be deftroyed, till firft he that wrought them, and
keeps the houfe, be bound. Ail which makes it eafy
to know, where the crofs muft be taken up, by which
alone the ftrong man muft be bound, his goods fpoiled,
and his temptations refifted : this is, within, in the heart
of man.
§. V. But in the next place, how, and in what manner
is the crofs to be daily borne ?
The way, like the crofs, is fpiritual : that is, an in-
ward fubmiflion of the foul to the will of God, as it is
manifefted by the light of Chrift in the consciences of
men : though it be contrary to their own inclinations.
For example : when evil prefents, that which fhews the
evil does alfo tell them, they fhould not yield to. it ;
and if they clofe with its counfel, it gives them power
to
b Jama ?. 75. * 1 John :ii. 8. d Mark iii. 27.
Part I. NO CROSS, NO CROWN.
3*
to efcape it. But they that look and gaze upon the
temptation, at laft fall in with it, and are overcome by
it ; the confequence of which is guilt and judgment.
Therefore as the crofs of Chrift is that fpirit and power
in men, though not of men, but of God, which crofTeth
and reproveth their flefhly lufts and affections : fo the
way of taking up the crofs is, an entire resignation of
foul to the difcoveries and requirings of it ; not to
confult their worldly pleafure, or carnal eafe, or in-
tereft (for fuch are captivated in a moment) but con-
tinually to watch againft the very appearances of evil,
and by the obedience of faith, that is, of true love to and
confidence in God, cheerfully to offer up, to the death
of the crofs, that evil part, that Judas in themfelves,
which, not enduring the heat of the fiege, and being
impatient in the hour of temptation, would, by its
near relation to the tempter, more eafily betray their
fouls into his hands.
§. VI. O this fhews to every experience, how hard it
is to be a true difciple of Jefus ! the way is narrow in-
deed, and the gate very ftrait, where not a word, no
not a thought muft flip the watch, or efcape judgment :
fuch circumfpeclion, fuch caution, fuch patience, fuch
conftancy, fuch holy fear and trembling. This gives an
eafy interpretation to that hard faying, c flefh and blood
' cannot inherit the kingdom of God :'e thofe that are
captivated with flefhly lufts and affections ; for they
cannot bear the crofs ; and they that cannot endure the
crofs, muft never have the crown. To reign, it is ce-
ceffary flrft tofuffer/
CHAP. IV.
$. 1. What is the great work of the crofs ? The anfwer
to this of great moment. §. 2. The work of the crofs
is felf-denial. §. 3. What was the cup and crofs of
Chrift ? §. 4. What is our cup and crofs ?§. 5. Our
duty
e Mat. xxiv. 42. xxv. 13. xxvi. 38,42. f Plu'I. ii. 12. 1 Th. iii. 5.
1 Cor. xv. 50.
32 NO CROSS, NO CROWN. Part I.
duty is to follow Chrift as our captain. §. 6. Of the
d: function upon felf, a lawful and unlawful felf. §. 7.
"What the lawful felf is. §.8. That is to be denied
in fome cafes, by Chrift 's dodirine and example.
§. 9. By the apoftles pattern. §. 10. The danger of
preferring lawful felf above our duty to God. §. 11.
The reward of felf-denial, an excitement to it. § . 12.
This doclrine as old as Abraham. §. 13. His obe-
dience of faith memorable. §. I4« Job a great in-
ftance of felf-denial, his contentment. §. 15. Mofes
alfo a mighty example, his neglect of Pharaoh's court.
§. 16. His choice. §. 17. The reafon of it, viz. the
recompenfe of reward. §. 18. Ifaiah no inconftder-
able inftance, who of a courtier became an holy pro-
phet. §. 19. Thefe inftances concluded with that of
holy Daniel, his patience and integrity, and the fuc-
cefs they had upon the king. §. 20. There might be
many mentioned to confirm this bieffed doctrine.
§.21. All muft be left for Chrift, as men would be
laved. §. 22. The way of God is a way of faith and
felf-denial. g. 23. An earned fupplication and ex-
hortation to alltoattend upon thefe things.
QJO UT fourthly, what is the great work and bufinefs
j[j) of the crofs refpecling man ?
Anfw. §. I. This indeed is of that mighty moment
to be truly, plainly, and thoroughly anfwered, that all
that went before feems only to ferve for preface to it ;
and mifcarryingin it, to be no lefs than a mifguidance
of the foul about its way tobleiTednefs. I mall therefore
purfue the queftion, with God's help, and the beft know-
ledge, he hath given me, in the experience of feveral
years difciplefhip.
The great work and bufinefs of the crofs of Chrift, in
man, is felf-denial ; a word, as of much depth initfelf,
fo of fore contradiction to the world ; little undcrftood,
but lefs embraced by it ; yet it muft be borne for all
that. The Son of God is gone before us, and by the
bitter cup he drank, and baptifm he fuffered, has left us
an example, that we mould follow his fteps. Which
made
Parti. NO CROSS, NO CROWN. 33
made him put that hard queftion to the wife of Zebedee
and her two fons, upon her foliciting that one might
fit at his right, and the other at his left hand in his
kingdom ; ' are ye able to drink of the cup that I fhall
1 drink of, and to be baptized with the baptifm I am
f baptized with?'4 It feems their faith was ftrong >
c they anfwered, we are able. Upon which he replied,
4 Ye mall drink indeed of my cup, and be baptized with
1 the baptifm I am baptized with ;' but their reward he
left to his Father.
§. III. What was his cup he drank, and baptifm he
fuffered ? I anfwer ; they were the denial and offering
up of himfelf by the eternal fpirit to the will of God,
undergoing the tribulations of his life, and agonies of
his death, upon the crofs, for man's falvation.
§. IV. What is our cup and crofs that we mould
drink and iinTer ? They are the denying and ofTeringup
of ourfelves, by the fame fpirit, t>o do or fuffer the will
of God for his fervice and glory : which is the true life
and obedience of the crofs of Jefus : narrow ftiil, but
before, an unbeaten way. For when there wTas none to
help, not one to open the feals, to give knowledge,
to direcl: the courfe of poor man's recovery, he came
in the greatnefs of his love and ftrength, and though
clothed with the infirmities of a mortal man, being
within fortified by the Almightineis of an immortal God,
he travelled through all theftraits and difficulties of hu-
manity ; and firft, of all others, trod the untrodden path
tobleiTednefs.
§. V. O come let us follow him, the moll; unwearied,
the moil victorious captain of our falvation ! to whom
ail the great Alexanders and mighty Csefars of the
world are lefs than the pooreft foldiers of their camps
could be to them. True, they were all great princes
of their kind, and conquerors too, but on very differ-
ing principles. For Chrift made himfelf of no repu-
tation to fave mankind ; but thefe plentifully ruined
people, to augment theirs. They vanquifhed others,
E not
d Mat. xx. 21, 22, 23.
34 NO CROSS, NO CROWN. Part I.
not themfelves ; Chrift conquered felf, that ever van-
quished them ; of merit therefore the moft excellent
prince and conqueror. Befides, they advanced their
empire by rapine and blood, but he by fuffering and
periuafion ; he never by compulfion, they always by
force, prevailed. Mifery and flavery followed all their
victories ; his brought greater freedom and f licity to
thofe he overcame. In all they did, they fought to
pleafe themfelves ; in all he did, he aimed to pleafe his
Father, who is God of gods, King of kings, and Lord
oflords.
It is this molt perfect pattern of felf-denial we muft
follow, if ever we will come to glory ; to do which,
let us confider felf-denial in its true diftinclion and ex-
tent.
§. VI. There is a lawful and unlawful felf, and both
muft be denied, for the fake of him, that in fubmiffiori
to the will of God counting nothing dear, that he
might fave us. And though the world be fcarcely in
any part of it at that pafs, as yet to need that lefTon of
the denial of lawful felf, that every day moft greedily
facrifices to the pleafure of unlawful felf: yet to take
the whole thing before me, and for that it may poftibly
meet with fome that are fo far advanced in this fpiritual
warfare, as to receive foine fervice from it, I fhali at
leaft touch upon it.
§. VII. The lawful felf, which we are to deny, is
that conveniency, eafe, enjoyment and plenty, which
in themfelves are fo far from being evil, that they are
the bounty and bleffings of God to us i as huiband,
wife, child, houfe, land, reputation, liberty, aud life
itfelf ; thefe are God's favours, which we may enjoy
with lawful pleafure, and juftly improve as our honeft
intereft. But when God requires them, at what time
foever the lender calls for them, or is pleafed to try our
affections by our parting with them ; 1 fay, when they
are brought in competition with him, they muft not be
preferred, they muft be denied. Chrift himfelf de-
scended from the glory of his Father, and willingly
made
Part I. NO CROSS, NO CROWN 35
made himfelf of no reputation among men, that he
might make us of fome with God; and, from the
quality of thinking it no robbery to be equal with God,h
he humbled himfelf to the poor form of a fervant ; yea,
the ignominious death of the crofs, that he might de-
liver us an example of pure humility, and entire fub-
million .v> the will of our heavenly Father.
§ . VII I. It is the do&rine he teaches us in thefe words :
€ He that loveth father or mother, fon or daughter,
■ more than me, he is not worthy of me.'1 Again,
' Whofoeverhe be of you, that forfaketh not all that he
c hath, cannot be my difciple.,k And he plainly told
the young rich man, that if he would have eternal life,
he mould fell all, and follow him : a do6lrine fad to him,
as it is to thofe that like him (for all their high pre-
tences to religion) in truth love their poffeflions more
than Chrift. This do&rine of felf-denial is the conditi-
on to eternal happinefs : ' He that will come after
f me, let him deny himfelf, and take up his crofs, and
c follow me.'1 Let him do as I do: as if he had faid,
he muft do as I do, or he cannot be as I am, the Son of
Cod.
§. IX. This made thofe honeft flfhermen quit their
lawful trades, and follow him, when he called them to
it ; and others, that waited for the confolation of Ifrael,
to offer up their eftates, reputations, liberties, and alfo
lives, to the difpleafure and fury of their kindred, and
the government they lived under, for the fpiritual ad-
vantage that accrued to them, by their faithful ad-
herence to his holy doctrine. True, many would have
excufed their following of him in that parable of the
feaft : fome had bought land, fome had married wives,
and others had bought yokes of oxen, and could not
come ;m that is, an immoderate love of the world
hindered them ; their lawful enjoyments, from fervants,
became their idols ; they worfhipped them more than
God,
h 'Phil, ii. 5, 6, 7, 8. ■ Mat. x. 37. Luke xiv. 33. k Mark
x. 21, 22. l Mat, xvi. 24. ra Luke xiv. 18, 19, 20.
36 NO CROSS, NO CROWN. Part I.
God, and would not quit them to come to God. But
this is recorded to their reproach : and we may herein
fee the power of felf upon the worldly man, and the
danger that comes to him by the abufe of lawful things.
What, thy wife dearer to thee than thy Saviour ! and
thy land and oxen preferred before thy foul's falvation !
O beware, that thy comforts prove not fnares firft, and
then curfes; to over-rate them, is to provoke him that
gave them to take them away again ; come and follow
him that giveth life eternal to the foul.
§. X. Wo to them that have their hearts in their
earthly polTeifions ! for when they are gone, their hea-
ven is gone with them. It is too much the fin of the
belt part of the world, that they flick in the comforts
of it : and it is lamentable to behold how their affecti-
ons are bemired and entangled with their convenien-
cies and accommodations, in it. The true felf-denying
man is a pilgrim; but the felfifh man is an inhabitant
of the world; the one ufes it, as men do fhips, to trans-
port themfelves, or tackle in a journey, that is, to get
home ; the other looks no farther, whatever he prates,
than to be fixed in fulnefs and eafe here, and likes it fo
well, that if he could, he would not exchange. How-
ever, he will not trouble himielf to think of the other
world, till he is fure he muft live no longer in this : but
then, alas ! it will prove too late ; not to Abraham,
but to Dives, he mull: go ; the ftory is as true as fad.
§. XI. But on the other hand, it is not for nought
that the difciples of Jems deny themfelves : and indeed,
Chrift himielf had the eternal joy in his eye : for the
joy that was fet before him (fays the author to the
Hebrews) he endured the crofs ; that is, he denied
himfelf, and bore the reproaches and death of the
wicked : and defpifed the lliame, to wit, the difhonour
and derifion of the world. It made him not afraid nor
ihrink, he contemned it: and is fet down on the right
hand of the throne of God.n And to their encourage-
ment, and great confolation, when Peter afked him,
what
n Hcb. xii. 2.
Part I. NO CROSS, NO CROWN.
37
what they fhould have that had forfaken all to follow
him ? he anfwered them, ' Verily I fay unto you, that
c ye which have followed me in the regeneration, when.
* the Son of man mall fit on the throne of his glory,
* ye alfo fhall fit upon twelve thrones, judging the
' twelve tribes of lira el, '° that were then in apoilaey
from the life and power of godlinefs. This was the lot
of his difciples ; the more immediate companions of
his tribulations, and firft meffengers of his kingdom.
But the next that follows is to all : ' And every one that
c hath forfaken houfes, or brethren, or filters, or father,
6 or mother, or wife, or children, or lands, for my
€ name's fake, fhall receive an hundred fold, and fhall
' inherit everlafting life.' It was this recompenfe of
reward, this eternal crown of righteouihefs, that in
every age has raifed, in the fouls of the jail, an holy
neglecl, yea, contempt of the world. To this is owing
the conllancy of the martyrs, as to their blood the tri-
umph of the truth.
§. XII. Nor is this a new doctrine ; it is as old as
Abraham. p In feveral mofl remarkable inftances, his
life was made up of felf-denial. Firft, in quitting his
own land, where we may well fuppofe him fettled in the
midft of plenty, at leaft fufficiency : and why ? Becaufe
God called him. Indeed this fhould be reafon enough ;
but fuch is the world's degeneracy, that in fa 61 it is
not : and the fame att, upon the fame inducement,
in any now, though praifed in Abraham, would be
derided. So apt are people not to underftand what
they commend ; nay, to defpife thofe actions, when
they meet them in the people of their own times,
which they pretended to admire in their anceftors.
§. XIII. But he obeyed : the confequence was, that
God gave him a mighty land. This was the firft re-
ward of his obedience. The next was, a ion in his
old age ; and which greatened the blefling, after it had
been in nature, pad the time of his wife's bearing of
children. q Yet God called for his darling, their only
child,
•Mat,xix. 27,. 2$, 29. P Geo xii. q Gen. xviii.
38 NO CROSS, NO CROWN. Parti.
child, the joy of their age, the fon of a miracle, and
he upon whom the fulfilling of the promife made to
Abraham did depend. For this fon, I fay, God called :
a mighty trial, that which, one would have thought,
might very well have overturned his faith, and Humbled
his integrity : at lead have put him upon this difpute
in himfelf : this command is unreafonable and cruel ;
it is the tempter's, it cannot be God's. For, is it to be
thought that God gave me a fon to make a facrifice of
him ? That the father mould be butcher of his only
child ? Again, that he mould require me to offer up
the fon of his own promife, by whom his covenant is
to be performed ? this is incredible. I fay, thus
Abraham might naturally enough have argued, to
withftand the voice of God, and indulge his great af-
fections to his beloved lfaac. But good old Abraham
that knew the voice that had promifed him a fon, had
not forgot to know it, when it required him back
again :r he difputes not, though it looked ftrange, and
perhaps with fome furprize and horror, as a man. He
had learned to believe, that God that gave him a child
by a miracle, could work another to preferve or re-
ftore him. His affections could not balance his duty,
much lefs overcome his faith ; for he received him in a
way that would let him doubt of nothing that God had
promifed of him.
To the voice of this Almightinefs he bows, builds
an altar, binds his only fon upon it, kindles the fire, and
ftretches forth his hand to take the knife ; but the an-
gel flopped the ftroke. ' Hold, Abraham, thy integrity
c is proved.' What followed ? A ram ferved, and lfaac
was his again. This fhews how little ferves, where all is
rcfigned, and how mean a facrifice contents the Al-
mighty, where the heart is approved. So that it is not
the facrifice that recommends the heart, but the heart
that gives the facrifice acceptance.
God often touches our beft comforts, and calls for
that which we moll love, and are leaft willing to part
with
r Gen. xxi.
Part I. NO CROSS, MO CROW N
39
with. Not that he always takes it utterly away, but to
prove the foul's integrity, to caution us from excefles,
and that we may remember God, the author of thofe
blellings we pofTefs, and live loofe to them. I fpeak my
experience; the way to keep our enjoyments, is to re-
iign them, and though that be hard, it is fweet to
fee them returned, as Ifaac was to his father Abraham,
with more love and biefling than before. O ftupid
world! O worldly chriftians! Not only ilrangers, but
enemies to this excellent faith ! and whilil fo,the reward
of it you can never know.
§. XIV. But Job prefTed hard upon Abraham; his
felf-denialalfo was very fignal. For when the meiTen-
gers of his affli&ions came thick upon him, one dole-
ful ftory after another, till he was left as naked a^
when he was born ; the firft thing he did, he fell to the
ground, and worfhipped that power, and killed that
hand that dripped him; fo far from murmuring, that
he concludes his loffes of eftate and children with theie
words : c Naked came I out of my mother's womb, and
' naked fhall I return : the Lord gave, and the Lord
c hath taken away, bleiTed be the name of the Lord/*
0 the deep faith, patience, and contentment of this
excellent man : one would have thought, this repeated
news of ruin had been enough to have overfet his con-
fidence in God : but it did not : that flayed him. But
indeed he tells us why ; his Redeemer lived : ' I know
c (fays he ) that my Redeemer lives.1 And it appealed
he did : for he had redeemed him from the world : his
heart was not in his worldly comforts; his hope lived
above the joys of time, and troubles of mortality,
not tempted by the one nor fhaken by the other; but
firmly believed, ■ that when after his flfin worms fhould
1 have confumed his body, yet with his eyes he iliould
fee God.' Thus was the heart of job both ki'umitted
to, and comforted in, the will of God.
§. XV. Mofes is the next great example in facred
fr.ory for remarkable ielf-denial, before the times of
Ch rift's
( Job i. 21. c Job xix. 25, 26.
4o NO CROSS, NO CROWN. Part T.
Chrift's appearance in the flefh. He had been faved,
when an infant, by an extraordinary Providence, and
it feems, by what followed, for an extraordinary fer-
vice : Pharaoh's daughter (whofe compaflion was the
means of his preferv ation when the king decreed the
fiaughter of the Hebrew males) took him for her fon,
and gave him the education of her father's court." His
own graceful prefence and extraordinary abilities, joined
with her love to him and intereft in her father to pro-
mote him, mud have rendered him, if not capable of
fucceffion, at lead: of being chief minifter of affairs
under that wealthy and powerful prince. For Egypt
was then what Athens and Rome were after, the molt
famous for learning, arts, and glory.
§. XVI. But Mofes, ordained for other work, and
guided by a better ftar, an higher principle, no fooner
came to years of difcretion, than the impiety of Egypt
and the oppreffions of his brethren there, grew a bur-
den too heavy for him to bear. And though !b wife
and good a man could not wantthofe generous and grate-
ful relentments that became the kinduefs of the king's
daughter, to him; yet he had alfo c feen that God that
1 was invifible,'w and did not dare to live in the eafe
and plenty of Pharaoh's houfe, whilfi: his poor brethren
were required ' to make brick without ftraw.'x
Thus the fear of the Almighty taking deep hold of
his heart, he nobly refufed to be called the fon of
Pharaoh's daughter, and chofe rather a life of affliction
with the moll defpifed and opprelTed Ifraelites, and to
be the companion of their temptations and Jeopardies,
' than to enjoy the pleaiures of fin for a ieafon ;' efteem-
ing the reproaches ofChrifl (which he iuffered for mak-
ing that unworldly choice) greater riches than all the
treafures of that kingdom.
§. XVII. Nor was he ib foolifh as they thought him ;
he had reafon on his fide: for it is faid, c He had an
c eye to the recompenfe of reward ;' he did not refufe a
leffer benefit for a greater. In this his wifdom tran-
fcended
u Exod ii. 1 — 11. w Heb. xi. 24, 27. x Exod. v. 7> l$-
M
Pare I. NO CROSS, NO CROWN. 41
fcended that of the Egyptians ; for they made the pre-
fent world their choice (as uncertain as the weather)
and fo loft that which has no end. Mofes looked deeper
and weighed the enjoyments of this life in the fcales
of eternity, and found they made no weight there.
He governed himfelf, not by the immediate pofTeflion,
but the nature and duration of the reward. His faith
corrected his affections, and taught him to facrifice
the pleafure of felf to the hope that he had of a future
more excellent recompenfe.
§. XVIII. Ifaiah was no inconfiderable inftance of
this blefTed ielf-denial ; who of a courtier became a pro-
phet, and left the worldly interefts of the one for the
faith, patience, and lufferings of the other. For his
choice did not only loie him the favour of men ; but
their wickednefs, enraged at his integrity to God, in
his fervent and bold reproofs of them, made a martyr
of him in the end. For they barbaroufly fawed him
afunder in the reign of king ManafTes/ Thus died
that excellent man, and commonly called the Evange-
lical prophet.
§. XIX. I ihalladd, of many, one example more, and
that is from the fidelity of Daniel ; an holy and wife
young man, that when his external advantages came in
competition with his duty to Almighty God, he relin-
quifhed them all : and inftead of being folicitous how
to fecure himfelf, as one minding nothing lefs, he was,
with utmoft hazard of himfelf, moft careful how to
preferve the honour of God, by his fidelity to his will.
And though at the firft it expofed him to ruin, yet, as
an inftance of great encouragement to all, that like
him will choofe to keep a good confeience in an evil time,
at laft it advanced him greatly in the world ; and the
God of Daniel was made famous and terrible through
his perfeverance, even in the eyes of heathen kings.
§. XX. What fhalllfay of all the reft, who, counting
nothing dear that they might do the will of God,
abandoned their worldly comforts, and expofed their eafe
F and
1 Dorothefus in his lives of the prophets.
m
4a NO CROSS, NO CROWN. Parti.
and fafety, as often as the heavenly vifion called them
to the wrath and malice of degenerate princes, and an
apoftate church ?z More efpecially Jeremiah, Ezekiel,
and Micha, that after they had denied themfelves in
obedience to the divine voice, fealed up their teftimony
with their blood.
Thus was felf-denial the practice and glory of the
ancients, that were predeceffors to the coming of
Chrift in the flefh ; and fhall we hope to go to heaven
without it now, when our Saviour himfelf is become
the moll excellent example of it ? And that not as
fome would fain have it, viz, ' for us, that we need
c not ;'a but for us, that we might deny ourfelves, and
fo be the true followers of his bleffed example.
§. XXI. Whoever therefore thou art, that wouldefl
do the will of God, but fainteft in thy defires from the
oppofnion of worldly confiderations ; remember I tell
thee, in the name of Chrift, that he that prefers father
or mother, lifter or brother, wife or child, houfe or
land, reputation, honour, office, liberty or life, before
the teftimony of the light of Jefus in his own confcience,
fhall be rejected of him, in the folemn and general in-
queft upon the world, when all fhall be judged, and
receive according to the deeds done, not the profemon
made, in this life. It was the doctrine of Jefus, c that
* if thy right hand offend thee, thou muft cut it off ;
* and if thy right eye offend thee, thou muft pluck it
c out :'b that is, if the moft dear, the moft ufeful and
tender comforts thou enjoy eft, Hand in thy foul's way,
and interrupt thy obedience to the voice of God, and
thy conformity to his holy will revealed in thy foul,
thou art engaged under the penalty of damnation to
part with them.
§. XXII. The way of God is a way of faith, as dark
tofenfe, as mortal to felf. It is the children of obedience,
who count with holy Paul, all things drofs and dung,
that they may win Chrift, and know and walk in this
narrow way. Speculation will not do, nor can re-
fined
2 Dorotheus, ib. * I Pot. ii. 20, 2 1, 22. b Mat. r. 29, 30,
Part I. NO CROSS, NO CROWN. 43
fined notions enter, * the obedient only eat the good of
* this land :' ' They that do his wiirc (fays the blefTed
Jefus) fhall know of my doctrine ; them he will in-
jtrucl:. There is no room for inftrucYion, where lawful
felf is lord, and not fervant. For felf cannot receive it :
that which fhould, is opprefTed by felf; fearful, and
dares not. O what will my father or mother fay ?
How will my hufband ufe me ? Or, finally, what will
the magiftrate do with me ? For though 1 have a moll
powerful perfuafion, and clear conviction upon my foul,
of this or that thing, yet confidering how unmodifh it
is, what enemies it has, and how ftrange and Angular
I fhall feem to them, I hope God will pity my weak-
nefs : if I fink, I am but fiefh and blood ; it may be
hereafter he may better enable me ; and there is time
enough. Thus felfifh, fearful man.
But deliberating is ever worfl ; for the foul lofes in
parly : the manifestation brings power with it. Never
did God convince people, but upon fubmiffion, he
empowered them. He requires nothing without ability
to perform it : that were mocking not faving of men.
It is enough for thee to do thy duty, that God fhews
thee thy duty ; provided thou clofeft with that light
and fpirit, by which he gives thee that knowledge.
They that want power, are fucli as do not receive Chrift
in his convictions upon the foul ; and fuch will always
want it: but fuch as do, they receive power (like thofe
of old) to become the children of God, through the
pure obedience of faith.
§. XXIII. Wherefore, let me befeech you, by the
love and mercy of God, by the life and death of Chrift,
by the power of his fpirit, and the hope of immortality,
that you, whole hearts are eftablifhed in your temporal
comforts, and fo lovers of felf more than of thele hea-
venly things, would c let the time paft fuffice :' that
you would not think it enough to be clear of fuch im-
pieties, as too many are found in, whilft your inordinate
love of lawful things has defiled your enjoyment of
diem,
* Ifa. i. 19. John vii. 17.
44 NO CROSS, NO CROWN. Part I-
them, and drawn your hearts from the fear, love, obe-
dience, and felf-denial of a true difciple of Jefus.
Tack about then, and hearken to the ftill voice in thy
confcience ; it tells thee thy fins, and of mifery in them.
It gives a lively difcovery of the very vanity of the
world, and opens to thy foul fome profpect of eternity,
and the comforts of the juft that are at reft. If thou
adhereft to this, it will divorce thee from fin and felf :
thou wilt foon find, that the power of h>charms exceed
that of the wealth, honour, and beauty of the world,
and finally will give thee that tranquillity, which the
itorms of time can never fhipwreck nor diforder. Here
all thine enjoyments are bleft ; though fmall, yet great
by that prefence that is within them.
Even in this world the righteous have the better of it,
for they ufe the world without rebuke, becaufe they do
not abufe it. They fee and blefs the hand that feeds
and clothes, and preferves them. And as by beholding
him in all his gifts, they do not adore them, but him ;
fo the fweetnefs of his bleffings that gives them, is an
advantage fuch have upon thole that fee him not. Be-
fides, in their increafe they are not lifted up, nor in
their adverfities are they call down : and why? Becaufe
they are moderated in the one, and comforted in the
other, by his divine prefence.
In fhort, heaven is the throne, and the earth but the
footflool, of that man that hath felf under foot. And
thofe that know that ftation will not eafily be moved ;
fuch learn to number their days, that they may not be
furprized with their diffolution; and to c redeem their
c time, becaufe their days are evil ;'d remembering that
they are but flewards, and rnuft deliver up their ac-
counts to an impartial judge. Therefore, not to felf,
but to him they live, and m him die, and are blefTed
with them that die in the Lord. And thus I conclude
my diicourfe of the right ufe of lawful felf.
CHAP.
d Eph. v. 15, 16.
Part I. NO CROSS, NO CRO \V N. 45
CHAP. V.
§. 1. Of unlawful felf, it is twofold, 1. In religion. 2.
In morality. §. 2. Of thofe that are moft formal, fa-
perftitious and pompous in worihip. §. 3. God's re-
buke of carnal apprehenfions. §. 4. Chrift drew oif
his difciples from the Jewifh exterior worfhip, and
inftituted a more fpiritual one. §. 5. Stephen is plain
and full in this matter. §. 6. Paul refers the temple
of God twice to man. §. 7. Of the crofs of thefe
worldly worfhippers. §• 8. Flefhand blood make their
crofs, therefore cannot be crucified by it. §. 9. They
are yokes without reftraint. §. 10. Of thegaudinefs of
their crofs, and their refpect to it. §. 11. A reclufe
life no true gofpel abnegation. §. 12. A companion,
between Chrift's felf-denial and theirs : his leads to
purity in the world, theirs to voluntary imprifonment,
that they might not be tempted of the world. The
mifchief which that example, followed, would do to the
world. It deftroys ufeful fociety, honeft labour. A
lazy life the ufual refuge of idlenefs, poverty, and
guilty age, §. 13. Of Chrift's crofs in this cafe. The
impoflibility that fuch an external application can
remove an internal caufe. §. 14. An exhortation to
the men of this belief, not to deceive themfeives.
§• I. IT AM now come to unlawful felf, which, more or
JL lefs is the immediate concernment of much
the greater part of mankind. This unlawful felf is
twofold. 1 ft, That which relates to religious worihip :
2dly, That which concerns moral and civil converia-
tion in the world. And they are both of infinite con-
lequence to be confidered by us. In which I fhall be
as brief as I may, with eafe to my confeience, and no
injury to the matter.
§. II. That unlawful felf in religion, that ought to be
mortified by the crofs of Chrift, is" man's invention and
performance of worfhip to God, as divine, which is not
fo either in its inftitution or performance. In this
great
46 NO CROSS, NO CROWN. Part I.
great error, thofe people have the van, of all, that at-
tribute to themfelves the name of Chriftians, that are
moft exterior, pompous, and fuperftitious in their wor-
fhip ; for they do not only mifs exceedingly, by a
fpiritual unpreparednefs,in the way of their performing
worfhip to God Almighty, who is an eternal fpirit ; but
the worfhip itfelf is compofed of what is utterly incon-
fiftent with the very form and practice of ChrifVs doc-
trine, and the apoftolical example. For whereas that
was plain and fpiritual, this is gaudy and worldly :
Chrifl's moft inward and mental ; theirs moft outward
and corporal ; that fuited to the nature of God, who is
a fpirit ; this accommodated to the moft carnal part.
So that inftead of excluding flefh and blood, behold a
worfhip calculated to gratify them : as if the bufinefs
were not to prefent God with a worfhip to pleafe him,
but to make one to pleafe themfelves. A worfhip
dreiTed with fuch ftately buildings, and imagery, rich
furniture and garments, rare voices and mufic, coftly
lamps, wax-candles and perfumes; and all a died with
that moft pleafing variety to the external fenfes, that
art can invent, or coft procure: as if the world were
to turn Jew or Egyptian again : or that God was an
old man, indeed, and Chrift a little boy, to be treated
with a kind of religious mafk, for fo they picture him
in their temples ; and too many in their minds. And
the truth is, fuch a worfhip may very well fait fuch an
idea of God: for when men can think him fuch an one
as themfelves, it is not to be wondered, if they addrefs
to him, and entertain him in a way that would be moft
pleafing from others to themfelves.
§. III. But what faid the Almighty to fuch a fenfual
people of old, much upon the like occafion ? ' Thou
* thoughtefl 1 was fuch an one as thyfelf, but I will re-
* prove thee, and fetthy fins in order before thee. Now
1 confidcr this, ye that forget God, left I tear you in
■ pieces, and there be none to deliver. But to him that
' ordereth his conversation aright, will I fhew the fal-
1 vation of God. 'a This is the worfhip acceptable to
him,
a Pfal. 1. 21, 22, 23.
Part I. NO CROSS, NO CROWN. 47
him, ' To do juflice, love mercy, and walk humbly
* with God;' for he that * fearcheth the heart, and
1 tries the reins of man, and fets his fins in order before
■ him, who is the God of the fpirits of all flem,'b
looks not to the external fabric, but internal frame of
the foul, and inclination of the heart. Nor is it to be
foberly thought, that he, who is ' clothed with divine
•• honour and majefty, who covers himfelf with light,
* as with a garment, who ftretches out the heavens like
c a curtain, who layeth the beams of his chambers in
c the deep, who maketh the clouds his chariots, and
' who walks upon the wings of the wind, who maketh
c his angels fpirits, and his minilters a flaming fire, who
c laid the foundation of the earth that it mould not be
c moved for ever,' can be adequately worfhipped by
thofe human inventions, the refuge of an apoftate peo-
ple, from the primitive power of religion, and fpiritual-
ity of chriftian worfhip.
§. IV. Chrilt drew off his difciples from the glory
and worfhip of the outward temple, and inftituted a
more inward and fpiritual worfhip, in which he in-
ftrucled his followers, ' Ye fhall neither in this moun-
* tain, nor yet at Jerufalem (fays Chrilt to the Samaritan
' woman) worfhip the Father. God is a fpirit, and
' they that worfhip him, muft worfhip him in fpirit and
c in truth.'c As if he had faid : for the fake of the
weaknefs of the people, God defcended in old time,
to limit himfelf to an outward time, place, temple
and fervice, in and by which he would be worfhipped :
but this was during men's ignorance of his omniprefence,
and that they coniidered not what God is, nor where he
is. But I am come to reveal him to as many as re-
ceive me. And I tell you that God is a fpirit, and he
will be worfhipped in fpirit and in truth. People muft
be acquainted with him as a fpirit, coufider him, and
worfhip him as fuch. it is not that bodily worfhip,
nor thefe ceremonious fervices, in ufe among you now,
that will ierve, or give acceptance with this God that is
a fpirit :
bMic. tL 8, c John iv. 21, z\.
4s NO CROSS, NO CROWN. Parti.
a fpirit : no, you muft obey his fpirit that (hives with
you, to gather you out of the evil of the world ; that
by bowing to the inftrudtions and commands of his
fpirit in your own fouls, you may know what it is to
worfhip him as a fpirit ; then you will underftand, that
it is not going to this mountain, nor Jerufalem, but to
do the will of God, to keep his commandments; and
commune with thine own heart, and fin not, take up
thy crofs, meditate in his holy law, and follow the ex-
ample of him whom the Father hath lent.
§. V. Wherefore Stephen, that bold and conftant
martyr of Jefus, thus told the Jews, when a prifoner at
their bar for difputing about the end of their beloved
temple, and its lervices (but falfely accufed of blaf-
phemy) 6 Solomon (faid Stephen) built God an houfe ;
' howbeit, God dwelleth not in temples made with
1 hands ; as faith the prophet/ Heaven is my throne,
1 and earth is my footftool ; what houfe will ye build
* me, faith the Lord ? Or what is the place of my reft ?
e Hath not mine hands made all thefe things ?'c Behold a
total overthrow to all worldly temples, and their cere-
monious appendences ! the martyr follows his blow
upon thole apoftate Jews, who were ofthofe times,
the pompous, ceremonious, worldly worfhippers : c Ye
* ftiff-necked and uncircumcifed in heart and ears, ye
6 do always refill: the Holy Ghoft ; as did your fathers,
* fo do ye.' As if he had told them, no matter for your
outward temple, rites, and fhadowy fervices, your pre-
tentions to fucceflion in nature from Abraham, and by
religion from Moles ; you are refiflers of the fpirit,
gainfayers of its inftru&ions : you will not bow to its
counfel, nor are your hearts right towards God ; you are
the fucceffors of your father's iniquity ; and though
verbal admirers, yet none of the fucceflbrs of the pro-
phets in faith and life.
But the prophet lfaiah carries it a little farther than
is cited by Stephen. For after having declared what is
not God's houfe, ' the place where his honour dwells,
immedi-
d A&s vii. 47 — 51. c Ifa. lxvi. 1, 2.
Part I. NO CROSS, NO CROW N.
49
immediately follow thcfe words: c But to this man will
c I look, even to him that is poor, and of a contrite
1 lpirit, andtrembleth at my word.,f Behold, O carnal
and fu perditions man, the true worfhipper, and the
place of God's reft ! This is the houie and temple of
Him whom the heaven of heavens cannot contain; an
houie felf cannot build, nor the art nor power of man
prepare or confecrate.
§. VI. Paul, that great apoftle of the Gentiles, twice
cxprefsly refers the word temple to man : once in his
firft epillle to the church at Corinth ; ' Know ye not
c (fays he) that you are the temples of the Holy Ghoft,
c which is in you, which ye have of God ?'g &c. and
not the building of man's hand and art. Again, he tells
the fame people (in his fecond epiftle) c For ye are
1 the temple of the living God, as God hath faid ;'h
(and then cites God's words by the prophet) c I will
' dwell in them, and walk in them ; and 1 will be their
c God, and they fhall be my people.' This is the
evangelical temple, the Chriftian church, whofe orna-
ments are not the embroideries and furnitures of
worldly art and wealth, but the graces of the fpirit ;
c meekneis, love, faith, patience, felf-denial, and
1 charity.'1 Here it is, that the eternal wifdom, that
was with God from everlafting, before the hills were
brought forth, or the mountains laid, choofes to dwell,
c rejoicing (fays Wifdom) in the habitable part of the
c earth, and my delights were with the fons of men ;'
not in the houfes built of wood and ftone. This living
houfe is more glorious than Solomon's dead houfe ; and
of which his was but a figure, as he, the builder, was
of Chriil, who c builds us up an holy temple to God.,iw
It was promifed of old, that c the glory of the latter
* fiiould tranfccnd the glory of the former ;' which may
be applied to this : not one outward temple or houfe to
excel another in outward luftrc ; for where is thebene-
fit of that? but the divine glory, the beauty of holinrft
G in
f I fa Ixvi. 2. ;: I Cor. vi. 9. h 2 Cor. ti. ro. : Prov. viii. 22.
*$i oVS1- k Hag, ii. 9.
5o NO CROSS, NO CROWN. Part h
in the gofpel houfe or church, made up of renewed
believers, mould exceed the outward glory of Solomon's
temple, which in companion of the latter days, was
but flefh to fpirit, fading reiemblances to the eternal
iubftance.
But for all this, Chriftians have meeting-places, yet
not in Jewifh or Heathen ftate, but plain ; void of pomp
and ceremony ; fuiting the fimplicity of their bleffed
Lord's life and doclrine. For God's pre fence is not
with the houfe, but with them that are in it, who are
the gofpel-church, and not the houfe. O ! that fuch as
call themfelves Chriftians, knew but a real fanctity in
themfelves, by the warning of God's regenerating grace;
inftead of that imaginary fan&ity afcribed to places, they
would then know what the church is, and where, in
thefe evangelical days, is the place of God's appear-
ance. This made the prophet David fay, c The King's
c daughter is all glorious within, her clothing is of
c wrought gold.' What is the glory that is within the
true church, and that gold that makes up that inward
glory? Tell me, O fuperftitious man ! is it thy ftately
temples, altars, carpets, tables, tapeftries ; thy veilments,
organs, voices, candles, lamps, cenfers, plate and
jewels, with the like furniture of thy worldly tem-
ples ? No fuch matter ; they bear no proportion with
the divine adornment of the King of heaven's daughter,
thcbleflfed and redeemed church of Chrift. Miferable
apoftacy that it is ! and a wretched fupplement in the
lofs and abfence of the apoftolic life, the fpirhual glory
of the primitive church.
§. VII. But yet fome of thefe admirers of external
pomp and glory in worfhip, would be thought lovers
of the Crofs, and to that end have made to themfelves
many. But alas ! what hopes can there be of reconcil-
ing that to chriftianity, that the nearer it comes to its
rcfemblance, the farther off it is in reality ? For their
very crofs and felf-denial, are mod unlawful felf: and
whilft they fancy to worfhip God thereby, they mod
dangeroufly err from the true crofs of Chrift, and that
holy abnegation that was ofhisblefTed appointment.
It
Parti. NO CROSS, NO CROWN. 51
It is true, they have got a crofs, but it feems to be in
the room of the true one; and lb mannerly, that it will
do as they will have it that wear it; for inilcad of mor-
tifying their wills by it, they made it, and ufe it ac-
cording to them : lb that the crofs is become their en-
fign that do nothing but what they lilt. Yet by that
they would be thought his difciples, that never did his
own will, but the will of his heavenly Father.
§. VIII- This is fuch a crofs as nefh and blood can
carry, for nefh and blood invented it: therefore not
the crofs of Chrift, that is to crucify flehh and blood.
Thoufands of them have no more virtue than a chip;
poor empty fhadows, not fo much as images of the true
one. Some carry them for charms about them, but ne-
ver repel one evil with them. They fin with them upon
their backs, and though they put them in their bofoms,
their beloved lulls lie there too without the leaft difqui-
et. They are as dumb as Elijah's mock-gods; no life
nor power in them : ' and how mould they, whofe matter is
earthly, and whofe figure and workmanfhip are but the
invention and labour of worldly artifts? Is it poffible
that fuch crofTes mould mend their makers? Surely
not.
§. IX. Thefe are yokes without reftraint, and crofTes
that never contradict : a whole cart-load of them would
leave a man as unmortined as they find him. Men may
fooner knock their brains out with them, than their
fins : and that, I fear, too many of them know in their
very conferences that ufe them, indeed, adore them, and
(which can only happen to the falfe crofs ) are proud of
them too, fmce the true one leaves no pride where it is
truly borne.
§. X. For as their religion, fo their crofs is very
gaudy and triumphant : but in what ? In precious
metals and gems, the fpoil of fuperftition upon the
people's pockets. Thefe crofTes are made of earthly
treafure, inftead of learning th"r hearts that wear them
CO deny it 3 and like men they are rcfpecled by their
Kings xviii
nnery-
52 NO CROSS, NO CROW N. Part h
finery. A rich crofs fhall have many gazers and ad-
mirers ; the mean, in this, as other things, are more
negle&ed. I could appeal to themfelves of this great
vanity and fuperftition. O ! how very fhort is this of
the blefTed crofs of Jefus, that takes away the fins of the
world !
§. XI. Nor is a reclufelife (the boa,fted righteoufnefc
of fome) much more commendable, or one whit nearer
to the nature of the true crofs : for if it be not unlawful
as other things are, it is unnatural, which true religion
teaches not. The chriftian convent and monaftery are
within, where the foul is encloiftered from fin. And
this religious houfe the true followers of Chrift carry
about with them, who exempt not themfelves from the
con verfation with the world, though they keep themfelves
from the evil of the world in their con verfation. That is a
lazy, rufty, unprofitable felf-denial, burdenfome to
others, to feed their idlenefs; religious bedlams, where
people are kept up, left they mould do mifchief abroad ;
patience per force ; felf-denial againft their will, rather
ignorant than virtuous ; and out of the way of tempta-
tion than conftant in it. No thanks if they commit, not
what they are not tempted to commit. What the eye,
vievys not, the heart craves not, as well as rues not.
§. XI!. The crofs of Chrift is of another nature: it
truly overcomes the world, and leads a life of purity
in the face of its allurements : they that bear it, are
not thus chained up, for fear they fhould bite: nor
locked up left they mould be ftoien away : no, they
receive power from Chrift their captain, to refill: the
evil, and do that which is good in the fight of God;
to defpife the world, and love its reproach above its
praife : and not only not to offend others, but love
thofe that offend them, though not for offending them.
What a world fhould we have, if every body, for fear
of traiifg re fling, fhould mew himfelf up within four
walls! No fuch mattct; the perfection of Chriftian
life c: to every honeft labour or traflick uied
among men. This feverity is not the effect of Chrift's
free
i
Fart I. NO CROSS, NO CRO W N. 53
free fpirit, but a voluntary, fiefhly humility; mere
trammels of their own making and putting on, with-
out prefcription or reafon. In all which, it is plain,
they are their own law-givers, and fet their own rule,
mulct and ranfom : a conftrained harfhnefs, out ofjoint
to the reft of the creation ; for fociety is one great end
of it, and not to be deftroved for fear of evil : but fin
banifhed that fpoils it, by Heady reproof, and a con-
fpicuous example of tried virtue. True godlinefs
does not turn men out of the world, but enables them
to live better in it, and excites their endeavours to mend
it : ' not hide their candle under a bumel, but let it
6 upon a table, in a candleftick.' Befides, it is a felf-
ifh invention : and that can never be the way of taking
up the crofs, which the true crofs is therefore taken up
to fubject. But again, this humour runs away by k-
ielf, and leaves the world behind to be loft ; Chriftians
ihould keep the helm, and guide the veffel to its port ;
not meanly Heal out at the ftern of the world, and leave
thofe that are in it, without a pilot, to be driven by the
fury of evil times, upon the rock or fand of ruin. Ju
fine, this fort of life, if taken up by young people,
is commonly to cover idlenefs, or to pay portions ; to
lave the lazy from the pain of punifhment, or quality
from the difgrace of poverty : one will not work, and
the other fcorns it. If aged, a long life of guilt fome-
times flies to iuperflition for refuge ; and after having
had its own will in other things, would flnifh it in a
wilful leligionto make God amends.
§. XIII. But taking up the crofs of Jefus is a more
interior exercife: it is thecircumfpection and discipline
of the foul, in conformity to the divine mind therein
revealed. Does not the body follow the foul, and not
the foul the body? Do not fuch confider, that no out-
ward cell can fliut up the foul from lufl, the mind from
an infinity of unrighteous imaginations ? The thoughts
of man's heart are evil, a«d that continuall). Evil
comes from within, and not from without : how then
can an external application remove an internal caufe ;
or a re'traint upon the body, work a confinement of
the
54 NO CROSS, NO C RO W N. Part I.
the mind ? Lefs much than without doors : for where
there is leaft of aclion, there is moil time to think ;
and if thofe thoughts are not guided by an higher prin-
ciple, convents are more mifchievous to the world than
exchanges. And yet a retirement is both an excellent
and needful thing : crowds and throngs were not much
frequented by the ancient holy pilgrims.
§. XIV. But then examine, O man, thy bottom, what
it is, and who placed thee there ; left in the end it
fhould appear, thou haft put an eternal cheat upon
thy own foul. I mult confefs I am jealous ofthefal-
vation of my own kind, having found mercy with my
heavenly Father : I would have none deceive themfelvcs
to perdition, efpecialiy about religion, where people are
moft apt to take all for granted, and lofe infinitely by
their own flatteries and neglect. The inward fteady
righteouinefs of Jefus is another thing, than all the
contrived devotion of poor fuperftitious man : and to
ftand approved in the eye of God, excels that bodily
exercife in religion, refulting from the invention of
men. And the foul that is awakened and preferved by
his holy power and fpirit, lives to him in the way of
his own inftitution, and worlhips him in his own fpirit,
that is, in the holy fenfe, life, and leadings of it; which
indeed is the evangelical worfhip. ISlot that I would be
thought to flight a true retirement : for I do not only ac-
knowledge, but admire folitude. Chrift himfelf was an
example of it : he loved, and chofe to frequent moun-
tains, gardens, fea-fides. They are requilite to the
growth of piety ; and I reverence the virtue that feeks
and ufes it : wifhing there were more of it in the world :
but then it fhould be free, not confrrained. What be-
nefit to the mind, to have it for a punifhment, and not
a pleafure? Nay, I have long thought it an error among
all forts, that uic not monaftick lives, that they have no
retreats for the afiluSled, the tempted, the folitary, and
the devout; where thev might undifturbedly wait upon
God, pafs through their religious exercifcs ; and being
thereby ftrengthened, may, with more power over their
own fpirits, enter into the bufmefs of the world again ;
though
Part I. NO CROSS, NO CROWN. 55
though the lefs the better to be fure. For divine plea-
lures are found in a free iblitude.
CHAP. VI.
§. 1. But men of more refined belief and practice are
yet concerned in this unlawful felf about religion.
§. 2. It is the rife of the performance of worfhip God
regards. §. 3. True worfhip is only from an heart
prepared by God's fpirit. §. 4. The foul of man
dead, without the divine breath of life, and fo not
capable of worshipping the living God. §. 5. We
are not to ftudy what to pray for. How chriftians
fhould pray. The aid they have from God. §. 6,
The way of obtaining this preparation : it is by
waiting, as David and others did of old, in holy
filence, that their wants and fupplies are bed feen.
§. 7. The whole and the full think they need not this
waiting, and fo ufe it not ; but the poor in fpirit are
of another mind ; wherefore the Lord hears and fills
them with his good things. §. 8. If there were not
this preparation, the Jewifh times would have been
more holy and fpi ritual than the gofpei ; for even
then it was required, and much more now. §. 9.
As fin, fo formality cannot worfhip God ; thus Da-
vid, Ifaiah, &c. §. 10. God's own forms and inftituti-
ons hateful to him, unlefs his own fpirit ufe them ;
much more thole of man's contriving. §. 11. God's
children ever met God in his way, not their own ;
and in his way they always found help' and comfort.
In Jeremiah's time it was the fame ; his goodnefs was
manifeft to his children that waited truly upon him :
it was an inward l'enfe and enjoyment of him they
thirikd after. Chiift charged his difciples alio to
wait for the fpirit. §. 12. This doctrine of waiting
farther opened, and ended withanallufion to the pool
of Betheida ; a lively figure of inward waiting, andits
blcffed effects. §. 13. Four things neceflary to woi-
lliip ;
$6 NO CROSS, NO CROWN. Part I.
fhip ; the falsification of the worfhipper, and the
confecration of the offering, and the thing to be pray-
ed for : and lafHy, faith to pray in : and ail mufl be
right, that is, of God's giving. §. 14. The great
power of faith in prayer ; witnefs the importunate
widow. The wicked and formal afk, and receive not;
the reafon why. But Jacob and his true offspring,
the followers of his faith, prevail. §. 15. This fhews
why Chrifl upbraided his difcipies with their little
faith. The neceffity of faith. Chrifl works no good
on men without it. § . 1 6. This faith is not only pof-
fible now, but neceffary. §. 17. What it is, farther
unfolded. §. 18. Who the heirs of this faith are ;
and what were the noble works of it in the former
ages of the juft.
§. I. 1QUT there be others of a more refined ipecu-
J3 lation, and reformed practice, who dare not
ufe, and lefs adore, a piece of wood or flone, an image
of filver or gold; nor yet allow of that Jewifh, or rather
Pagan pomp in worfhip, pra£lifed by others, as if
ChrifYs worfhip were of this world, though his kingdom
be of the other ; but are do£trinely averfe to fucli iu-
perflition, and yet refrain not to bow to their own reli-
gious duties, and efleem their formal performance of fe-
veral parts of worfhip, that go againfl the grain of their
flefhly eafe, and a precifenefs therein, no fmali crofs unto
them; and that if they abflainfrom grofs and fcandalous
fins, or if the a£l be not committed, though the
thoughts of it are embraced, and that it has a full ca-
reer in the mind, they hold themfelves fafe enough,
within the pale of difciplefhip and wall of chriftianity.
But this alio is too mean a character of the discipline of
Chrifl's crofs : and thofe that flatter themfelves with fuch
a fort of taking it up, will in the end be deceived with
a fandy foundation, and a midnight cry. For faid Chrifl,
c But 1 fay unto you, that every idle word that men
c fllall fpeak, they fhall give an account thereof in the
c day of judgment.'"1
{. II. For
m Mat. xii. 30.
Part I- NO CROSS, NO CROWN. 5;
§. II. For firft, it is not performing duties of religion
but the rife of the performance, that God looks at.
Men iiiay, and fome do, crofs their own wills, in their
own wills; voluntary omiflion, or commifiion: ' who
c has required this at your hands?'11 laid the Lord of
old to the Jews, when they feemed induftrious to have
ferved him ; but it was in a way of their own con-
triving or inventing, and in their own time and will;
not with the foul truly touched and prepared by the
divine power of God; but bodily worfhip only, that the
apoftle tells us, profneth little. Not keeping to the
manner of taking up the crofs in worfhip, as well as
other things, has been a great caufe of the trouble-
fome fuperftition that is yet in the world. For men
have no more brought their worfhip to the teft, than
their fins : nay lefs ; for they have ignorantly thought
the one a fort of excufe for the other; and not that their
religious performances fhould need a crofs, or an apo-
logy.
§. III. But true worfhip can only come from an heart
prepared by the Lord. ° This preparation is by the
fancUn* cation of the Spirit; by which, if God's children
are led in the general courfe of their lives (as Paul
teaches) much more in their worfhip to their Creator
and Redeemer.p And whatever prayer be made, or
do&rinc be uttered, and not from the preparation of
the Holy Spirit, it is not acceptable witb>God : nor
can it be the true evangelical worfhip, r^feich is in
Fpirit and truth ; that is, by the preparation and aid of
the Spirit. For what is an heap of the moft pathe-
tical words to God Almighty ; or the dedication of
any place or time to him ? He is a fpirit, to whom
words, places and times (ftriclly confidered) are im-
proper or inadequate. And though they be the inftru-
mentsof public worfhip, they are but bodily and vifible,
and cannot carry our requefts any farther, much lefs
recommend them to the invifible God ; by no means :
ihey are for the fake of the congregation : it is the lan-
H guage
n I fa. i. 12. ° Prov. xvi. r. p Rom. viii. 14.
P NO CROSS, NO CROWN, Part I.
guage of the foul God hears ; nor can that fpeak, but
by the Spirit ; or groan aright to Almighty God, with-
out the affiftance of it.
§. IV. The foul of man, however lively in other
things, is dead to God, till he breathe the fpirit of life
into it : it cannot live to him, much lefs worfhip him
without it. Thus God by Ezekiel tells us, when in a
vifion of the reftoration of mankind, in the perfon of
Ifrael (an ufual way of fpeaking among the prophets,
and as often miftaken) ; I will open your graves (faith
c the Lord) and put my fpirit in you, and ye mall live.'q
So, though Chrift taught his difciples to pray, they
were, in fome fort, difciples before he taught them ;
not worldly men, whofe prayers are an abomination to
God. And his teaching them is not an argument that
every one muft fay that prayer, whether he can fay it
with the fame heart, and under the fame qualifications,
as his poor difciples and followers did or not, as is now
too fuperflitioufly and prefumptuoufly pra&ifed. But
rather, that as they then, fo we now, are not to pray
our own prayers, but his ; that is, fuch as he enables us to
make, as he enabled them then.
§. V. For if we are not to take thought what wefhall
fay when we come before worldly princes, becaufe it
fhallthen be given us ; and that it is not we that fpeak,
but the fpirit of our heavenly Father that fpeaketh in
us ;r much lefs can our ability be needed, or ought we
to ftudy to ourfelves forms of fpeech in our approaches
to the great Prince of princes, King of kings, and Lord
of lords.8 For be it his greatnefs, we ought not by
Chrift's command : be it our relation to him, as chil-
dren, we need not : he will help us, he is our father ;
that is, if he be fo indeed. Thus not only the mouth
of the body, but of the foul is fhut, till God opens it ;
and then he loves to hear the language of it. In which
the body ought never to go before the foul ; his ear is
open to fuch requefts, and his fpirit fhongly intercedes
for thofe that offer them.
§. VI. But
qEzck. x. xxvii. 12, 13, 14. r Mat. x. 19, 20. f Mat. vi.
Part I. NO CROSS, NO CROWN. 59
§. VI. But it may be afked, how fhall this prepara-
tion be obtained ?
I anfwer : by waiting patiently, yet watchfully and
intently upon God : ' Lord (fays the Pfalmift) thou
' halt heard the define of the humble ; thou wilt pre-
c pare their heart, thou wilt caufe thine ear to hear :'*
and (fays Wifdom) the preparation of the heart in man
' is from the Lord."1 Here it is thou muft not think
thy own thoughts, nor fpeak thy own words (which in-
deed is the filence of the holy crofs) but be fequeftered
from all the confufed imaginations, that are apt to throng
and prefs upon the mind, in thofe holy retirements.
It is not for thee to think to overcome the Almighty by
the moft compofed matter, caft into the apteft phrafe :
no, no ; one groan, one figh, from a wounded foul, an
heart touched with true remorfe, a fincere and godly
forrow, which is the work of God's fpirit, excels and
prevails with God. Wherefore ftand ftill in thy mind,
wait to feel fomething that is divine, to prepare and
difpofe thee to worfhip God truly and acceptably. And
thus taking up the crofs, and (hutting the doors and
windows of the foul againft every thing that would in-
terrupt this attendance upon God, how pleafant foever
the object be in itfelf, how lawful or needful at another
feafon, the power of the Almighty will break in, his
fpirit will work and prepare the heart, that it may offer
up an acceptable facrifice. It is he that difcovers and
prelles wants upon the foul ; and when it cries, it is he
alone that fupplies them. Petitions, not fpringing from
fuch a fenfe and preparation, are formal and fl&itious;
they are not true ; for men pray in their own blind de-
fires, and not in the will of God ; and his ear is (topped
to them : but for the very fighing of the poor, and cry-
ing of the needy, God hath faid, he will arife; that is,
the poor in fpirit, the needy foul, thofe that want his af-
fiftance, who are ready to be overwhelmed, that feel a
need, and cry aloud for a deliverer, and that have none
01
cPfal. x. 17. u Prov. xvi. I.
Co NO CROSS, NO CROWN. Part I.
on earth to help,w ' none in heaven but him, nor in
c earth in companion of him : he will deliver (faid
c David) the needy, when he cries, and the poor, and
c him that has no helper. He fhall redeem their foul
' from deceit and violence, and precious fhall their
< blood be in his fight. This poor man (fays he) cried,
e and the Lord heard him, and faved him out of ail his
' troubles. The angel of the Lord encampeth round
1 about them that fear him, and delivers them ;'x and
then invites all to come and tafte how good the Lord is.
Yea, c he willblefs them that fear the Lord, both fmall
c and great.'7
§. VII. But what is that to them that are not hungry ?
The whole need not the phyfician :x the full have no
need to figh, nor the rich to cry for help. Thofe that
are not feniible of their inward wants, that have not
fears and terrors upon them, who feel no need of God's
power to help them, nor of the light of his countenance
to comfort them ; what have fuch to do with prayer ?
Their devotion is but, at belt, a ferious mockery of the
Almighty. They know not, they want not, they de-
lire not what they pray for. They pray the will of
God may be done, and do conftantly their own : for
though it be foon faid, it is a moft terrible thing to
them. They afk for grace, and abufe that they have :
they pray for the fpirit, but refill it in themfelves, and
fcorn at it in others . they requeft the mercies and good-
nefs of God, and feel no real want of them. And in
this inward infenfibility, they are as unable to praife
God for what they have, as to pray for what they have
not. c They fhall praife the Lord (fays David) that
4 feek him : for he fatisfleth the longing foul, and fill-
c eth the hungry with good things.'2 This alfo he re-
fer ves for the poor and needy, and thofe that fear
God. c Let the (fpiritually) poor and the needy
c praife thy name : ye that fear the Lord, praife him ;
c and ye the feed of Jacob, glorify him.'b Jacob was
a plain
wPfal. xii. 5. x Pfal. Ixxii. 12, 14. Pfal. xxxlv. 6, 7, 8.
* Pial. cxv. 13. * Mat. ix. 12. a Pfal. xxii. 26. Pfal. cvii. 9.
b Pfal. lxxiv. 21. Pfal. xxii. 23.
Part I. NO CROSS, NO CROWN. 61
a plain man, of an upright heart ; and they that are fo
are his feed. And though (with him) they maybe as
poor as worms in their own eyes, yet they receive pow-
er to wreftle with God, and prevail as he did.
§. VIII. But without the preparation and confecration
of this power, no man is fit to come before God :
elfe it were matter of lefs holinefs and reverence to
worfhip God under the gofpcl, than it was in the times
of the law, when all facrifices were fprinkled before
offered; the people confecrated that offered them,
before they preiented themfelves before the Lord.c
If the touching of a dead or unclean beait then made
people unfit for temple or facrifice, yea, fociety with
the clean, till firil fprinkled and fanc\ified, how can
we think fo meanly of the worfnip that is inftituted by
Chrift in gofpel-times, as that it mall admit of unpre-
pared and unfanclified offerings ? or, allow that thofe
who either in thoughts, wrords, or deeds, do daily
touch that which is morally unclean, can (without
coming to the blood of Jefus, that fprinkles the con-
fcience from dead works) acceptably worfhip the pure
God ; it is a downright contradiction to good fenfe :
the unclean cannot acceptably worfhip that which is
holy ; the impure that which is perfedt. There is an
holy intercourfe and communion betwixt Chrifl and his
followers ; but none at all betwixt Chrift and Belial ;
between him and thofe that diibbey his commandments,
and live not the life of his bleiTed crofs and felf-
denial.d
§. IX. But as fin, fo formality cannot worfhip God ;
no, though the manner were of his own ordination.
Which made the prophet, perfonating one in a great
(Irak, cry out, c Wherewith fhall I come before the
' Lord, and bow myfelf before the high God ? Shall I
1 come before him with burnt-offerings ? With calves
J of a year old? Will the Lord be pleafcd with thou-
1 fands of rams, or with ten thoufands of rivers of oil ?
■ Shall
c Num." viii. and chap. xix. 2 Ch.'on. xxj'w $& and chap. xxx.
1 6, 17. d 2 Cor. u\ 15, 16.
62 NO CROSS, NO CROWN. Part I.
c Shall I give my firft-born for my tranfgreflions, the
c fruit of my body for the fin of my foul ? He hath
■ mewed thee, O man, what is good. And what doth
1 the Lord require of thee, but to do juftly, to love
( mercy, and to walk humbly with thy God ?'c The
royal prophet, fenfibfc of this, calls thus alfo upon God ;
* O Lord, open thou ray lips, and my mouth fhall
c mew forth thy praife.,f He did not dare open his
own lips, he knew that could not praife God : and why?
' For thou defireft not facrrfice, elle would 1 give it :'
(if my formal offerings would ferve, thou fhouldft not
want them) c thou delighted not in burnt-offerings.
c The facriflces of God, are a broken fpirit, a broken
c and a contrite heart, O God, thou wilt not defpife :'
and why ? Becaufe this is God's work, the effect of his
power ; and his own works praife him. To the fame
purpofe doth God himlelf fpeak, by the mouth of
Ifaiah, in oppofnion to the formalities and lip-worfhip
of the degenerate Jews : c Thus faith the lord, the
\ heaven is my throne, and the earth is my foot-ftool,
' where is the houfe that ye build to me? And where
' is the place of my reft ? For all thefe things hath my
1 hand made. But to this man will I look, even him
■ that is poor, and of a contrite fpirit, and tremblethat
* myword.'8 O behold the true worfhipper ! one of
God's preparing, cireumciied in heart and ear, that re-
fiftt not the Holy Spirit, as thole lofty profefling jews
did. Was this fo then, even in the time of the law,
which was the difpenfation of external and fhadowy
performances, rod can we nowexped acceptance with-
out the preparation of the Spirit of the Lord in thefe
gof pel-times, which are the proper times for the effu-
iion of the Spirit ? By no means : God is what he was;
arid none elfe are his true worfhippers, but fuch as
worfhip him in his own fpirit ; thefe he tenders as the
apple of his eye : the red do but mock him, and he
deipiics them. Hear what follows to that people, for
it is
c Mic. vi. 6, 7, 8. ( Pfal. li. 15, 16, 17. 5 Pfal. lxvi. 1, 2, 3.
Part to NO CROSS, NO CROWN. 63
it is the Hate and portion of Chriftendom at this day :
* Hethatkilleth an ox, is as if he flew a man : he that
* facrificeth a lamb, as if he cut off a dog's neck ; he
1 thatoffereth an oblation, as if he offered fwine's blood ;
c he that burneth incenfe, as if he blefTed an idol.
* Yea. they have chofen their own ways, and their foul
' dclighteth in their abominations.' Let none fay we
offer not thefe kinds of oblations, for that is not the
matter ; God was not offended with the offerings, but
offerers. Thefe were the legal forms of facrifice by
God appointed ; but they not presenting them in that
frame of fpirit, and under that right difpofition of
foul that was required, God declares his abhorrence,
and that with great aggravation ; and elfeu here; by the
fame prophet, forbids them to ' bring any more vain
' oblations before him : incenfe (fays God; isanabomi-
' nation to me : your fabbaths and calling of affemblies
? I cannot away with ; it is iniquity, even the folemn
' meeting. And when you fpread forth your hands, I
c will hide mine eyes from you ; when you make many
1 prayers, I will not hear you.lh A moft terrible re-
nunciation of their worfhip ; and why? Becaufe their
hearts were polluted ; they loved not the Lord with
their whole hearts, but broke his law, and rebelled
againft his fpirit, and did not that which was right in
his fight. The caufe is plain, by the amendments he
requires : c Wafh you (fays the Lord) make you clean,
■ put away the evil of your doings from before mine
c eyes: ceafe to do evil, learn to do well ; leek judg-
c ment, relieve the oppreffed, judge the fatherleis,
c plead for the widow.' Upon thefe terms (and no-
thing fhort) hebids them come to him, and tells them,
that though their ' fins be as fcarlet, they fhall be white
' as mow; and though they be ascrimfon, they ihaUbe
' white as wool.'
So true is that notable pafiageofthe Pfalmift : c Come
€ and hear, all ye that fear GoJ, and I will declare
* what he hath done for my foul : I cried to him with
* my
hlfa. I. 13 to 18.
64
NO CROSS, NO CROWN. Part L
my mouth, and he was extolled with my tongue. If
I regard iniquity in my heart, the Lord will not hear
me. But verily God hath heard me, he hath attend-
ed to the voice of my prayer. Bleffed be God which
hath not turned away my prayer, nor his mercy from
me.
§, X. Much of this kind might be cited, to mew the
difpleafure of God againft even his own forms of wor-
ship, when performed without his own fpirit, and that
neceffary preparation of the heart in man, that nothing
clfe can work or give : which above all other pe tncQ
of facred writ, is moft frequently and emphatically
commended to u by the example of the Pfalrriift, who
ever and anon calling to mind his own great flips, and
the caufe of them, and the way by which he came to be
accepted of God. and obtain ftrength and co- n from
him, reminds himfelf to wait upon God. c Lead me
1 in thy truth, and teach me, for thou art the God of
1 my falvation, on thee do I wait all the day long.'*
His foul looked to God for falvation, to be delivered
from the fnares and evils of the world. This fhews an
inward exerciie, a fpiritual attendance, that ftood not
in external forms but an inward divine aid.
And truly, David had great encouragement fo to doy
the goodneis of God invited him to it, and flrengthened
him ink. * For (fays he) I waited patiently upon the
1 Lord, and he inclined unto me, and heard my cry.
' lie brought me out of the miry clay, and fet my feet
■ upon a rock.' That is, the Lord appeared inwardly
to confolate David's foul, that waited for his help, and
to deliver it from the temptations and afflictions that
were ready to overwhelm it, and gave him fecurity and
peace. Therefore he fays, * The Lord hath eftablifhed my
• going;' that is, fixed his mind in righteoufhefs. Before
every itep he took bemiredhim, and he was fcarce able
to go without falling : temptations on all hands ; but he
waited patiently upon God; his inind retired watchful
and intent to his law and fpirit ; and he felt the Lord to in-
cline
I Hal. ben. iC, 20. k Pfal. xxv. e. Pfcl. xl. i, 2, 3,
Part I. NO CROSS, NO CROWN. 65
dine to him. His needy and fenfible cry entered hea-
ven, and prevailed ; then came refcue and deliverance
to David (in God's time, not David's) ftrength to go
through his exercifes, and furmount all his troubles.
For which he tells us, £ a new fong was put into his
c mouth even praife,' lays he, c to our God.' But it
was of God's making and putting, and not his own.
Another time, we have him crying thus : c As the
c hart panteth after the water-brooks, fo pa; teth my
c foul after thee, O God. My foul thirfteth for God,
' for the living God : when mail I come and appear
c before him ? This goes beyond formality, and can
be tied to no lefTon. But we may by this fee, that true
worfhip is an inward work ; that the foul mud be
touched and raifed in its heavenly defires, by the hea-
venly fpirit, and that the true worfhip is in God's
prefeuce. ' When fhall I come and appear V Not in
the temple, nor with outward facrifices, but before
God, in his prefeuce. So that the fouls of true wor-
il uppers fee God, make their appearance before him ;
and this they wait, they pant, they third for. O how
is the better part of Chriftendom degenerated from
David's example ! No wonder, therefore, that this
good man tells us, c truly my foul waiteth upon God ;'
and that he gives it in charge to his foul fo to do 5
' O my foul, wait thou upon God ; for my expectation
1 is from him.' As if he faid, None elfe can prepare
my heart, or fupply my wants ; fo that my expectation
is not from my own voluntary performances, or the
bodily worfhip I can give him ; they are of no value :
they can neither help me, nor pleafe him. But I wait
upon him for ftrength and power to prefent myfelf f,>
before him as may be molt pleafmg to him, for he
that prepares the facriflce, will certainly accept \\.
Wherefore in two vcrfes he repeats it thrice, c I wait
c for the Lord — My foul doth wait — My foul waiteth
' for the Lord, more than they that watch for the
e ihornii Yea, i'o iutenfely, and with that un-
I weariednefs
31 Tfal. ex xx. s. 6.
66 NO CROSS, NO CROW N. Part I-
weariednefs of foul, that he fays in one place, ' Mine
' eyes fail, while 1 wait for my God."1 He was not con-
tended with fo many prayers, fuch a fet of worfhip,
or limited repetition ; no : he leaves not till he finds
the Lord, that is, the comforts of his prefence; which
bring the anfwer of love and peace to his foul. Nor
was this his practice only, as a man more than ordina-
rily inipired ; for he fpeaks of it in the way of worfhip
then amongfl the true people of God, the fpiritual 11-
rael, and circumcifion in heart, of that day. c Be-
c hold (fays he; as the eyes of fervants look to the hand
* of their mailers, and as the eye of a maiden unto
' the hand of her miflrefs, fo our eyes wait upon the
c Lord our God, until he have mercy upon us.'0 In
another place, c Our foul waiteth for the Lord, he is
* our help and our fhield. I will wait upon thy name,
c for it is good before thy faints. 'p It was in requefl
with the truly godly of that day, and the way they
came to enjoy God, and worfhip him acceptably. And
from his own experience of the benefit of waiting upon
God, and the faints practice of thole times, he recom-
mends it to others : ' Wait upon the Lord, be of good
1 courage, and he fhall flrengthen thy heart : wait, I
c fay, upon the Lord.'* That is, wait in faith and
patience, and he will come to fave thee. Again, c Refl
' in the Lord, and wait patiently upon him :'r that is,
cad thyfelf upon him ; be contented, and wait for him
to help thee in thy wants : thou canft not think how-
near he is to help thofe that wait upon him : O try,
and have faith ! Yet again, he bids us, c wait upon the
c Lord, and keep his way." Behold the realon fo few
profit ! they are out of his way, and fuch can never
wait rightly upon him. Great realon had David for
what be laid, that had with lb much comfort and ad-
vanl t i he Lord in his blefYed way.
\I. The prophet Ifaiah tells us, that though the
dbaftifementi of the Lord were lore upon the people for
their
i. P Phi. xxxiii. 20. Pfal. lii. o.
wii. 7. f Pfal. xxx vii. 34.
Part I. NO CROSS, NO CROWN. 67
their backflidings,1 yet in the way of his judgments
(in the way of his rebukes and difpleafures) they waited
for him, and the defire of their foul (that is the great
poiut) was to his name, and the remembrance of him.
They were contented to be chid and chaftiled, for they
had finned ; and the knowledge of him fo, was very
defirable to them. But what ! did he not come at lalt,
and that in mercy too? Yes, he did, and they knew him
when he came (a do&rine the brutifh world knows not)
c This is our God, we have waited for him, and he will
c fave us'a O bleffed enjoyment ! O precious confi-
dence. Here was a waiting in faith, which prevailed.
All worfhip, not in faith, is fruitlefs to the worfhipper,
as well as difpleafing to God ; and this faith is the
gift of God, and the nature of it is to purify the heart,
and give fuch as truly believe ' vi&ory over the world.'
Well ! but they go on : ' We have waited for him, we
c will be glad, and rejoice in his falvation.'w The
prophet adds, ' Bleffed are all they that wait upon God:'*
and why ? ' For they that wait upon the Lord, fhall re-
* new their ftrength ; they fhall never faint ; never be
' weary :'y The encouragement is great. O hear him
once more ! ' For fince the beginning of the world,
c men have not heard, nor perceived by the ear, neither
* hath the eye feen, O God ! befides thee, what he hath
c prepared for him that waiteth for him.' Behold
the inward life and joy of the righteous, the true wor-
fhippers ! thofe whofe fpirits bowed to the appearance
of God's fpirit in them, leaving and forfaking all it ap-
peared againft, and embracing whatever it led them to.
In Jeremiah's time, the true worfhippers alfo waited up-
on God ; and he affures us, ■ That the Lord is good to
' them that wait for him, to the foul that feeketh him.'
Hence it is that the prophet Hofca exhorts the church
then, to turn and wait upon God : ' Therefore turn thou
■ to thy God ; keep mercy and judgment, and wait on
c thy God continually.'*
And
1 Ifa. xxvi. 8. . u Ifa. xxv. 9. w Ifa. xxx. 18. x Ifa. xl. 31.
' Ifa. lxiv 4. z Jcr. xiv. 22. Lament, iii. 25. Hof. xii. 6.
6i NO CROSS, NO CROWN. Parti.
And Mlcah is very zealous and refolute in this good
life : ' I will look unto the Lord, I will wait for the?
< God of my falvation : my God will hear me.'a Thus
did the children of the fpirit, that thirfted after an in-
ward lenieof him. The wicked cannot fayfo: nor they
that pray, unlefs they wait. It is charged upon Ifrael
in the wildernefs, as the caufe of theirdifobedience and
ingratitude to God, that they c waited not for his coun-
' fels.' We may be lure it is our duty, and expected
from us ; for God requires it in Zephaniah : c There-
4 fore wait upon me, faith the Lord, until the day that
c I arife, &c.'b O that all who profefs the name of
God, would wait fo, and not offer to arife to worfhip
without him ! and they would feel his ftirrings and
arifings in them, to help,, and prepare, and fanctify
them. Chrift exprefsly charged his difciples, they
fhould not ftir from Jerufalem, but wait till they had
received the promile of the Father, the baptifm of the
Holy Ghoii, in order to their preparation for the preach-
ing of the glorious gofpel ofChriir. to the world.'0 And
though that were an extraordinary effufion for an ex-
traordinary work, yet the degree does not change the
kind. On the contrary, if fo much waiting and pre-
paration by the Spirit was requiiite to fit them to preach
to man ; fome, at leait, may be needful to fit us to
fpeaktoGod.
XII. I will clofc this great fcripture doctrine of
waiting, with that paffage ip John, about thepoolofBe-
!:t. ' There is at Jerufalem, by the fheep-rnarket, a
>1, which is called in the Hebrew tongue, Bethefda,
f having five porches, in thefe lay a great multitude of
.nt folks, of blind, halt, and withered, waiting
of the water. For an angel went
vn at a certain feajoo into the pool, and troubled
\er then fjrft after the troubling of
ftej ped in3 was made whole of whatfoever
he had.'4 A moil; exact reprefentation of
nded by all that has been faid upon the fub-
jea
J. c Ads i. 4—8. d John v. 2, 3, 4.
Part I. NO CROSS, NO CROW N. 69
jcvft of waiting. For as there was then an outward
and legal, fo there is now a gofpel and fpiritual Jerusa-
lem, the church of God, continuing of the faithful. The
pool in that old Jerufalem, in fome fort, reprefented
ihat fountain, which is now fct open in the New je»
rufalem. That pool was for thole that were under in*
firmities of body ; this fountain for all that are impotent
in foul. There was an angel then that moved the wa-
ter to render it beneficial ; it is God's angel now, the
great angel of his prefence, that bleffeth this fountain
with fuccefs. They that then went in beibre, and did
not watch the angel, and take advantage of his motion,
found no benefit of their ftepping in: thofe that now
wait not the moving of God's angel, but by the de-
votion of their own forming and timing, rum before
God, as thehorfe into the battle, and hope for fuccefs,
are fure to mifcarry in their expectations. Therefore,
as then, they waited with all patience and intention
upon the angel's motion, that wanted and defired to
be cured ; fo do the true worfhippersof God now, that
need and pray for his prefence, which is the life of
their fouls, as the fun is to the plants of the field.
They have often tried the unprofitablenefs of their own
work, and are now come to the fabbath indeed. They
dare not put up a device of their own, or oiler an un-
fanclified requeft, much lefs obtrude bodily worfhip,
where the foul is really inlenfible or unprepared by the
Lord. In the light of Jefus they ever wait to be pre-
pared, retired, and reclufe from all thoughts that caufe
the lead diftradlion and difcompofure in the mind, till-
they fee the angel move, and till their beloved pleafe to
wake : nor dare they call him before his time. And
they fear to make a devotion in his abfence ; for they
know it is not only unprofitable, but reprovable :
* Who has required this at your hands ?' ' He that be-
f lieves makes not halle.'c They that worlhip with
their own, can only do as the Ifraelites, turn their
car-rings into a molten image, and be curfed for their
pains.
c Jfa. :. 12, ch. xxviii. K.
7o NO CROSS, NO CROWN. Part I.
pains. Nor fared they better, c that gathered flicks of
9 old, and kindled a fire, and compaffed themfelves
( about with the fparks that they had kindled ;'f for
God told them, c they fliould lie down in forrow.' It
fhould not only be of no advantage, and do them no
good, but incur a judgment from him ; forrow and
anguifh of foul fhall be their portion. Alas ! flefh and
blood would fain pray, though it cannot wait ; and be
a faint, though it cannot abide to do or fufYer the will
of God. With the tongue it bleiles God, and with the
tongue it curies men, made in his fimilitude. It calls
Jelus Lord, but not by the Holy Gholt ; and often names
the name of Jefus, yea, bows the knee to it too, but de-
parts not from iniquity : this is abominable to God.
§. XIII. In iTiort, there are four things fo neceffary to
worshipping of God aright, and which put its perform-
ance beyond man's power, that there feems little more
needed thanthe naming of them. Thefirft is, the fan£li-
fication of the worihipper.' Secondly, the confecra-
tion of the offering, which has been fpoken to before
fomewhat largely. Thirdly, what to pray for ; which
no man knows, that prays not by the aid of God's
fpirit ; and, therefore, without that fpirit no man can
truly pray. This the apoltle puts beyond difpute ;
' We know not (fays he) what we fhould pray for, as
c we ought, but the Spirit helpeth our infirmities.'2
Men unacquainted with the work and power of the
Holy Spirit, are ignorant of the mind of God : and thofe,
certainly, can never pleale him with their prayers. It
is not enough to know, we want ; but we mould learn,
betber it be not feiit us as a bieftiug : difappointments
to the proud, loifes to the covetous, and to the negli-
tmovethefe, were to fecure thedeftruc-
tion, noi help the falvation of the foul.
The file world knows nothing, but carnally, after
a flefhly manner and. interpretation ; and too many
that would be thought enlightened, are apt to call
lencesb) mes. Forinflance, afflictions
they
f Ifu. I. II. 8 Rom. viii. 26.
Parti. NO CROSS, NO CROWN. 7i
they fiyle judgments ; and trials (more precious than
the beloved gold) they call niiieries- On the other
hand, they call the preferments of the world by the
name of honour, and its wealth, happinefs : when for
once that they are fo, it is much to be feared they are
fentof God an hundred times for judgments, at leafl
trials, upon their polTeffors. Therefore, what to keep,
what to reje&j what to want, is a difficulty God only
can refolve the foul. And fince God knows better
than we, what we need, he can better tell us what to
afk, than we can him: which made Chrift exhort his
difciples to avoid long and repetitious prayers ; telring
them, that their heavenly Father knew what they
needed, before they afked :h and therefore gave them a
pattern to pray by : not as fome fancy, to be a text to
human liturgies, which of all fervices are molt juftly
noted and taxed for length and repetition ; but expreis-
iy to reprove and avoid them. But if thofe wants that
are the iubject of prayer, were once agreed upon (though
that be a mighty point) yet how to pray is ffill of great-
er moment, than to pray ; it is not the requeft, but the
frame of the petitioner's fpirit. The what may be pro-
per, but the how defective. As Ifaid, God need not be
told of our wants by us, who mull tell them to us ; yet
he, will be told them from us, that both we may feek
him, and he may come down to us. But when this is
done, ' To this man will I look, faith the Lord, even to
1 him that is poor, and of a contrite fpirit, and that
1 trembleth at my word ;n To the lick heart, the wound-
ed foul, the hungry and thirfty, the weary and heavy la-
den ones ; fuch iincerely want an helper.
§. XIV. Nor is this fuificient to complete gofpel-
worfhip ; the fourth requifite muft be had, and that is
faith, true faith, precious faith, the faith of God's choien
that purifies their hearts, that overcomes the world,
and is the victory of the faints. k This is that which
animates prayer, and preffes it home, like the impor-
tunate
h Mat. vi. 7, 8. I Ifa. hvi. 2. k 1 Tim. i. 5. A&s xv. 9.
Tit, i. 1. 2 Pet. i 1. 1 John v. 4.
^ 0 C R OSS, NO CROW N. Part I;
tur.atc widow, that would not be denied ; to whom
Chrift (feemingto admire) faid, c O woman, great is thy
' faith.'1 This is of higheft moment on our part, to give
our addrefTes fuccefs with God ; and yet not in our pow-
er neither, for it is the gift of God : from him we mull
have it ; and with one grain of it more work is done, more
deliverance is wrought, and more goodnefs and mercy
received, than by all the runnings, willings,andtoilings
of man, with his inventions and bodily exercifes.
Which, duly weighed, will eafily fpell out the meaning,
why fo much worfhip fhould bring fo little profit to the
world, as we fee it does, viz. True faith is loft. They
afk, and receive not ; they leek, and find not ; they
knock, and it is not opened unto them :m the cafe is
plain : their requefts are not mixed with purifying faith,
by which they mould prevail, as good Jacob's were,
when he wreitled with God, and prevailed. And the
truth is, the generality are yet in their fms, following
their hearts lulls, and living in worldly pleafures, being
ftrangers to this precious faith. It is the reafon render-
ed by the deep author to the Hebrews, of the unpro-
fitablenefs of the word preached to fome of thofe days ;
1 not being (fays he) mixed with faith in them that
c heard it.' Can theminiiler then preach without faith ?
No, and much lefs can any man pray to purpofe with-
out faith, efpecially when we are told, c That the juft
c live by faith.' For worfhip is the fupreme acl of man's
life; and whatever is neceflary to inferior acls of reli-
gion, mull not be wanting there.
XV. This may moderate the wonder in any, why
Chrift fo often upbraided his difciples with, 8 O ye of
c Little faith !' yet tells us, that one grain of it (though
as little as that of muiiard, one of the leall of feeds)
if true and right, is able to remove mountains. As
if he had faid, there is no temptation fo powerful,
that it cannot fupply : wherefore thofe that are capti-
1 by temptations, and remain unfupplied in their
fpi ritual
1 Mat. xv. 28. :». iv. 3-
Part I. NO CROSS, NO CROWN.
73
fpiritual wants, have not this powerful faith : that is
the true caufe. So neceffary was it of old, that Chrift
did not many mighty works where the people believed
not, and though his power wrought wonders in other
places, faith opened the way : fo that it is hard to fay,
whether that power by faith, or faith by that power,
wrought the cure. Let us call to mind what famous
things a little clay and fpittle, one touch of the hem of
ChriiVs garment, and a few words out of his mouth
did, by the force of faith in the patients : c Believe ye
* that I am able to open your eyes ?' Yea, Lord, fay the
blind, and fee. To the ruler, only believe : he did,
and his dead daughter recovered life. Again, c If thou
' canft believe : I do believe,' fays the father, < help
c my unbelief;'" and the evil fpirit was chafed away,
and the child recovered. He faid to one, c Go, thy
c faith has made thee whole.' And to another, c Thy
c faith has faved thee ; thy fins are forgiven thee."
And to encourage his difciples to believe, that were
admiring how foon his fentence was executed upon the
fruitlefs fig-tree, he tells them, • Verily, if ye have
c faith, and doubt not, ye fhall not only do this, which
e is done to the fig-tree ; but alfo, if ye (hall fay unto
c this mountain, be thou removed and call into the fea,
c it fhall be done, and all things whatfoever ye (hall afic
c in prayer, believing, ye fhall receive.'1* This one
paffage convi&s Chrifteudom of grofs infidelity ; for
(lie prays, and receives not.
§. XVI. But, may fome fay, it is impoffible to receive
all that a man may a(k. It is not impoffible to receive
all that a man, that fo believes, can afk. The fruits
of faith arc not impoffible to thofe that truly believe
in the God that makes them poffible.q When Jefus
faid to the ruler, £ If thou canft believe/ he adds, ' all
' things are poffible to him that believeth.'* Well,
but then fome will fay, it is impoffible to have fuch
faith : for this very faithlefs generation would excufe
K their
"John ix 6 Luke vili 47 48 Mat. ix 29 30 Mat. ix 23
0 Mark x $2 Luke vii 4950 r Mat. \\i 20 21 22 1 Mat.
xviii 19 Lukexviii'27 r Mark b
74 NO CROSS, NO C II O W N. Part U
their want of faith by making it impoffible to have the
faith they want. But Chrift's anfwer to the infidelity
of that age, will beft confute the difbelief of this.
1 The things that are impoffible with men, are poffible
f with God." It will follow then, that it is not impoffi-
ble with God to give that faith ; though it is certain, that
1 without it, it is impoffible to pleafe God ;H for fo the
author to the Hebrews teaches. And if it be elfe im-
poffible to pleafe God, it muft be fo to pray to God
without this precious faith.
§. XVII. But fome may fay, what is this faith, that
is fo neceflary to worfhip, and that gives it fuch accept-
ance with God, and returns that benefit to men ? I fay,
it is an holy resignation to God, and confidence in him,
teflified by a religious obedience to his holy requirings,
which gives fure evidence to the foul of the things
not yet feen, and a general fenfe and tafte of the fub-
ftance of thofe things that are hoped for ; that is, the
glory which is to be revealed hereafter. As this faith
is the gift of God, fo it purifies the hearts of thofe that
receive it. The apoftle Paul is witnefs, that it will
not dwell, but in a pure confeience : he therefore in
one place, couples a pure heart and faith unfeigned to-
gether : in another, faith and a good confeience. James
joins faith with righteoufnefs, and John with victory
over the world : e This,' fays he, ' is the victory which
c overcomes the world, even your faith.*1
§. XVIII. The heirs of this faith are the true children
of Abraham (though the uncircumcifion in the flefh)
in that they walk in the fteps of father Abraham, ac-
cording to the obedience of faith, which only entitles
people to be the children of Abraham.* This lives
above the world, not only in its fin, but righteoufnefs ;
to which no man comes, but through death to felf, by
the crofs of Jefus, and an entire dependence, by him,
upon God.x
Famous
f Mat xix 24, 25 26 Luke xviii 25; 26 27 l Heh xi 6
u I Tim iii 9 ch. i 5 Jama ii 1 John v 4 " Ro»i ir 1 1
x Johnxvi 9 io
Part r. NO CROSS, NO CROWN. 7$
Famous are the exploits of this divine gift : time
would fail to recount them ; all facred ftory is filled
with them. But let it fuffice, that by it the holy anci-
ents endured all trials, overcame all enemies, prevailed
with God, renowned his truth, finifhed their teftimony,
and obtained the reward of the faithful, a crown of
righteoufaeis, which is the eternal bieiTednefs of the
juft.
CHAP. VII.
§. i. Of pride, the firft capital luft, its rife. §. 2. Its
definition and diftincYion. §. 3. That an inordinate
defire of knowledge in Adam, introduced man's
mifery. §. 4. He thereby loft his integrity. §. 5
Who are in Adam's ftate. §. 6. Knowledge puffs up.
§. 7. The evil effedts of falfe, and the benefit of true
knowledge. §. 8. Cain's example a proof in the
cafe. §. 9. The Jews' pride in pretending to be
wifer than Mofes, God's fervant, in letting their poft
by God's poll. §. 10. The effect of which was the
perfecution of the true prophets. §. 11. The divine
knowledge of Chrift brought peace on earth.
. §. 12. Of the blind guides, the priefts, and the mif-
chief they have done. §. 13. The fall of Chriftians,
and the pride they have taken in it, hath exceeded
the Jews : under the profeffion of their new-moulded
Chriftianity, they have murdered the witnefs of the
Lord Jefus. §. 14. The angels fang peace on earth,
at the birth of the Lord of meeknefs and humility :
but the pride of the Pharifees withftood and calum-
niated him. §. 15. As Adam and the Jews loft
themfelves by their ambition, fothe Chriftians, lofing
the fear of God, grew creed and worfhip-makers,with
this injunction, Conform or burn. §. 16. The evil
effe&s of this in Chriftendom (fo called). §. 17.
The way of recovery out of fuch miferable defection.
76 NO CROSS, NO CROWN. Part L
§• I* TlfAVING thus difcharged my conscience
it iL againft that part of unlawful felf, that fain
would be a Chriftian, a believer, a faint, whilfl a plain
ftranger to the crofs of Ch rift, and the holy exercifes of
it ; and in that briefly difcovered what is true worfhip,
and the ufe and bufinefs of the holy crofs, therein to
render its performance pleafing to Almighty God ; I
fhall now (the fame Lord affifting me) more largely pro-
fecute that other part of unlawful felf, which fills the
ftudy, care, and converfation of the world, prefented to
us inthefe three capital lulls ; that is to fay,
Pride, avarice, and luxury ; from whence all other
m if chiefs daily flow, as ilreams from their proper foun-
tains : the mortifying of which makes up the other ; and
indeed a very great part of the work of the true crofs ;
and though laft in place, yet fir ft in experience and du-
ty ; which done, it introduces in the room of thofe evil
habits, the blefled effecls of that fo-much needed reform-
ation, to wit, £ mortification, humility, temperance, love,
1 patience, and heavenly-mindednefs,'a with all other
graces of the Spirit, becoming the followers of the per-
fect Jefus, that moll heavenly man.
1 he care and love of mankind are either directed to
God or themfelves. Thofe that love God above all, are
ever humbling felf to his commands, and only love felf
in fubferviency to him that is Lord of all. But thofe
that are declined from that love to God, are lovers of
themfelves more than God : for fupreme love muft cen-
ter in one ofthefe two. To that inordinate felf-love,
thcapoitle rightly joins proud and high-minded.b For
no fooner had the angels declined their love, duty, and
reverence to God, than they inordinately loved and va-
themfelV< s ; which made them exceed their Itation,
and afpire above the order of their creation. This was
their pride, and this lad defection their difmal fail : who
are rcferved in chains of darknei's unto the judgment of
t day of God.
§, II. Pride,
• Gal. v 22 23. b2 Tim. iii 2 3.
Pare I- NO CROSS, NO CROW N. 77
§. II. Pride, that pernicious evil, which begins this
chapter, did alfo begin the mifery of mankind : a mofr
mifchievous quality ; and fo commonly known by its
motions, and fad effects, that every unmodified breaft
carries its definition in it. However, I will fay, in
fhort, tli at pride is an excefs of felf-love, joined with
an undervaluing of others, and a defire of dominion
over them : the mod troublefome thing in the world.
There are four things by which it hath made itfelf bed
known to mankind, the confequences of which have
brought an equal mifery to its evil. The firft is, an
inordinate purfuit of knowledge. The fecond, an am-
bitious feekingand craving after power. The third, an
extreme defire of perfonal refped and deference. The
lad excefs is that of worldly furniture and ornaments.
To the juft and true witnefs of the eternal God, placed
in the fouls of all people, I appeal as to the truth of
thefe things.
§. III. To the firft, it is plain that an inordinate de-
fire of knowledge introduced man's mifery, and brought
an univerfal iapfe from the glory of his primitive ftate.
Adam would needs be wifer than God had made him.
It did not ferve his turn to know his Creator, and give
him that holy homage, his being and innocence natu-
rally engaged and excited him to ; nor to have an * un-«
c derftanding above all the beads of the field, the fowls
c of the air, and the fifties of the fea/c joined with a
power to rule over all the vifible creation of God, but
he mud be as wife as God too.4 This unwarrantable
fearch, and as foolifn as unjuft ambition, made him
unworthy of the blefiings he received from God. This
drives him out of paradife ; and indead of being lord
of the whole world, Adam becomes the wretcheded va-
gabond of the earth.0
§. IV. A drange change ! that indead of being as
god", they mould fall below the very beads; in com-
panion of whom even God had made them as gods.
The lamentable confequence of this great defection has
be
c Gen. ii u) 29 d Gtn. iiȣ e Ch. lii 4.
7S NO CROSS, NO CROWN. Parti.
been an exchange of innocency for guilt, and a para-
dife for a wildernefs. Bat, which is yet worfe, in diis
Hate Adam and Eve had got another god than the only
true and living God : and he that had enticed them to
all this miichief, furnifhed them with a vain knowledge,
and pernicious wifdom : the fkill of lies and equivoca-
tions, fhifts, evafions, and excufes. They had loft their
plainnefs and fmcerity ; and from an upright heart, the
image in which God had made man, he became a crook-
ed, twining, twitting ferpent ; the image of that unrigh-
teous fpint, to whofe temptations he yielded up, with
his obedience, his paradifical happinefs.
J. V. Nor is this limited to Adam ; for all who have
fallen fhort of the glory of God, are right-born Ions of
his difobedience. They, like him, have eaten of what
they have been forbidden: they have ' committed the
* things they ought not to have done, and left undone
' the things they ought to have done.'r They have
finned again!! that divine light of knowledge, which God
has given them : they have grieved his fpirit : and that
difmal fentence has been executed, c In the day that
1 thou eateft thereof thou (halt die.'g That is, when
thou doeft the thing which thou oughteft not to do,
thou (halt no more live in my favour, and enjoy the
comforts of the peace of my fpirit ; which is a dying to
all thofe innocent and holy defires and aMe&ions, which
God created man with : and he becomes as one cold and
benumbed ; infenfible of the love of God, of his Holy
Spirit, power and wifdom ; of the light and joy of his
countenance, and of the evidence of a good conJcience,
and the co-witnefiing and approbation of God's Holy
Spirit.
§. VI. So that fallen Adam's knowledge of God flood
no more in a daily experience of the love and work of
God in his foul, but in a notion of what he once did
know and experience ; which being not the true and
living wifdom that is from above, but a mere pi dure,
it cannot preferve man in purity; but puffs up, makes
people proud, high-minded, and impatient of con-
tradiction.
f Rom. yli. * Gen. ii j 7.
Part I- NO CROSS, NO CROWN.
79
tradiction. This was the flate of the anoflate Jews be-
fore Chrift came ; and has been the condition of apoftate
Chriftians ever fince he came : their religion Handing
( lb me bodily performances excepted) either in what they
once knew of the work of God in themfelves, and which
they have revolted from ; or in an hiftorical belief,
and an imaginary conception and paraphrafe upon the
experiences and prophecies of fuch holy men and wo-
men of God, as in all ages have deferved the ftyle and
charadrer of his true children.
§.VII. As fuch a knowledge of God cannot be true*
lb by experience we find, that it ever brings forth the
quite contrary fruits to the true wifdom- For as this is
firft pure, then peaceable, then gentle, and eafy to be
entreated : fo the knowledge of degenerated and un-
mortified men is firil impure :h for it came by the corn-
million of evil, and is held in an evil and impure con-
science and heart, that difobey God's law, and that
daily do thole things which they ought not to do;
and for which they ftand condemned before God's
judgment-feat in the fouls of men : the light of whofe
prefence fearches the moft hidden things of darknefs,
the molt fecret thoughts, and concealed inclinations
of ungodly men. This is the fcience, falfely fo called ;
and as it is impure, fo it is unpeaceable, crofs and hard
to be entreated; fro ward, perverfe, and perfecuting :
jealous that any fhould be better than they, and hating
and abufing thole that are.
§. VIII. It was this pride made Cain a murderer: it
is a ipiteful quality ; full of envy and revenge.1 What!
was not his religion and worfn-p as good as his bro-
ther's ? He had all the exterior parts cfworfhip: he
offered as well as Abel, and the offering of itfelf might
be as good; but it feems the heart, that offered it, was
not. So long ago did God regard the interior worfhip
of the foul. Well! what was the confequcuce of this
difference? Cain's pride ltomached it; he could not
bear to be outdone by his brother. Ke grew wrathful,
and
h Jam. ii£ 17. ' Cen. iv 8.
gu NO CROSS, NO CROWN. Part I.
and refolved to vindicate his offering, by revenging
the refufal of it upon his brother's life; and without any
tteard to natural affection, or the low and early condi-
tion of mankind, he barbaroufly dyed his hands in his
brother's blood.
§. IX. The religion of the apoftatized Jews did no
better; for, having loft the inward life, power, and
fpirit of the law, they were purled up with that know-
ledge tiiey had ; and their pretences to Abraham,
Mofes, and the promifes of God, in that frame, ferved
only to blow them up into an unfufferable pride, arro-
gance and cruelty. For they could not bear true viri-
on, when it came to viiit them, and entertained the
mefTengers of their peace as if they had been wolves and
tygers.
§. X. Yea, it is remarkable, the falfe prophets, the
great engineers agaiuft the true ones, were ever fure to
perfecute them as falfe ; and by their intereft with
earthly princes, or the poor feduced multitude, made
them the inftruments of their malice. Thus it was
that one holy prophet was fawn afunder, another ftoned
to death, &c. So proud and obftinate is falfe know-
ledge, aud the afpirers after it ; which made holy Ste-
phen cry out, ' O ye ftiff-necked, and uncircumcifed in
* heart and ear, ye refill the Holy Ghoft; as did your
' fathers, fo do ye.'*
§. XI. The true knowledge came with the joy of
angels, finging, ' peace on earth, and good-will to-
' wards men :" the falfe knowledge entertained the
melfage with calumnies: Chrift muft needs be an im-
poftor ; and that muft prove him fo, to wit, his power
of working of miracles ; which was that which proved
the contrary. They ftoned him, and frequently fought
to kill him ; which at laft they wickedly accomplished.
But what was their motive to it? Why, he cried out
ofl their hypocrify, the broad phylacteries, the
honour they fought of men. To be fhort, they give
the reaibu themielves in theft words; < If we let him
c thus
k AifU via 51. 1 Luke ii 14.
Pare I. NO CROSS, NO CROWN. $i
c thus alone, all men will believe on him :m that is, he
will take away oar credit with the people ; they will ad-
here to him, and defert us; and fo we mail lofe our
power and reputation with the multitude.
§. XII. And, the truth is, he came to level their
honour, to overthrow their rabbyfhip, and by his grace
to bring the people to that inward knowledge of God,
which they, by traufgreffion, were departed from : that
fo they might fee the deceitfulnefs of their blind guides,
who, by their vain traditions, had made void the righ-
teouiheis of the law : and who were fo far from being
the true doctors, and lively expounders of it, that in
reality they were the children of the devil, who was a
proud liar, and cruel murderer from the beginning.
§. XIII. Their pride in falfe knowledge having made
them uncapable of receiving the fimplicity of the
gofpel, Chrift thanks his Father, that he had hid the
myfteries of it from the wife and prudent, and revealed
them to babes. n It was this falfe wifdom fwelled the
minds of the Athenians to that degree, that they de-
fpifed the preaching of the apoftle Paul, as a vaiu and
fooliih thing. But that apoftle, who of all the reft had
an education in the learning of thofe times, bitterly
reflects on that wifdom, fo much valued by Jews and
Greeks : ' Where (fays he) is the wife ? where is the
c fcribe ? where is the difputer of this world ? Hath
e not God made fooliih the wifdom of this world?'0
And he gives a good reafon for it, c that no flelh fhould
' glory in his prefence.>p Which is to fay, God will
ftain the pride of man in falfe knowledge, that he Ihould
have nothing on this occafion to be proud of ; it Ihould
be owing only to the revelation of the Spirit of God.
The apoftle goes farther, and affirms, c that the world
' by wifdom knew not God ::q that is, it was fo far from
an help, that, as men uie it, it was an hindrance to the
true knowledge of God. And in his firft epiftle to
L his
m John xlvii 11 n Mat. xi 25, ° 1 Cor. i 20 p I Cor. i 29
q 1 Cor. i 21
$2 NO CROSS, NO CROWN. Part L
his beloved Timothy, he concludes thus : l O Timothy!
c keep that which is committed to thy trull ; avoiding
■ profane and vain babblings, and oppositions of fci-
1 ence, faliely fo called;'' This was the fenfeof apofto-
lical times, when the divine grace gave the true know-
ledge of God, and was the guide of Chriftians.
§. XIV. Well! but what has been the fuccefs of thofe
ages, that followed the apoflolical? any whit better
than that of the Jewifh times? Not one jot. They
have exceeded them ; as with their pretences to greater
knowledge, fo in their degeneracy from the tiueChrif-
tia.i life; for though they had a more excellent pat-
tern than the Jews, to whom God fpoke by Mofes
his fervant, he, fpeaking to them by his beloved tion,
the exprefs image of his fubftance, the perfection of all
meeknefs and humility; and though they feemed ad-
dicted to nothing more, than an adoration of his name,
and a veneration to the memory of his blefiTed difciples
and apoflles; yet fo great was their defection from the
inward power and life of Chriftianity in the foul, that
th«ir refpect was little more than formal and cere-
monious. For notwithftanding they, like the Jews,
were mighty zealous in garnilhing their fepulchres,
and curious in carving of their images; not only keep-
ing with any pretence what might be the reliques of
their perfons, but recommending a thoufand things as
reliques which are purely fabulous, and very often ridi-
culous and to be lure altogether unchri^ian : yet, as to
the great and weighty things of the Chriftian law, viz.
love, meeknefs, and felf-denial, they were degenerated :
they grew high-minded, proud, boafters, without na-
tural aflccYion, curious, and controversial ; ever per-
plexing the church with doubtful and dubious cjuefti-
ons : filling the people with difputations, itrife wad
ogling, drawing them into parties, till at laft they fell
into blood; as if they had been the worfe for being
once Chriftians.
Othe
T I Tim. vi 20.
Part I. NO CROSS, NO CROWN. 83
O the miferable ftate of thefe pretended Chriflians !
that initead of ChrifVs, and his apoftles do trine, of lov-
ing enemies, and bleiling them that curfe them, they
fhould teach the people, under the notion of Chriftian
zeal, moft inhumanly to butcher one another ; and in-
ftead of fufTering their own blood to be fhed for the
teftimony of Jefus, they fhould fhed the blood of the
witneffes of Jefus, for hereticks : thus that fubtile fer-
pent, or crafty evil-fpirit, that tempted Adam out of
innocency, and the Jews from the law of God, has be-
guiled the Chriftians, by lying vanities, to depart from
the Chriftian law of holinefs, and fo they are become
(laves to him ; for he rules in the hearts of the children
of dilbbedience.
§. XV. And it is obfervable, that as pride 'which is
ever followed by fuperftition and obftinacy) put Adam
upon feeking an higher ftation than God placed him
in ; aiii as the Jews, out of the fame pride, to out-
do their pattern, given them of God by Mofes upon the
mount, let their port by God's poft, and taught for
doctrines their own traditions, infomuch that thofe that
refilled conformity to them ran the hazard of Crucify,
crucify ; fo the nominal Chriitians, from the fame lin
of pride, with great fuperftition and arrogance, have
introduced, initead of a fpirituai worfhip and discipline,
that which is evidently ceremonious and worldly ; with
fuch innovations and traditions of men, as are the fruit
of the wifdom that is from below : witnefs their nume-
rous and perplexed councils and creeds, with, Conform,
or burn, at the end of them.
§. XVI. And as this unwarrantable pride fet them
flrft at work, to prevent the fpirituality of the Chriftian
cult, making it rather to refemble the fhadowy religion
of the Jews, and the gaudy worfhip of the Egyptians,
than the great plainnefs and fimplicity of the Chriftian
inftitution, which is neither to refemble that of the
mountain, nor the other of Jerufalem ; fo has the fame
pride and arrogancy fpurred them on, by all imaginable
cruelties, to maintain this great Diana of theirs. No
meek fupplications, nor humble remonftrances of thofe
that
84 NO CROSS, NO CROWN. Parti.
that kept clofe to primitive purity in worftiip and doc-
trine, could prevail with thefe nominal Chriftians, to
difpenfe with the impofnion of their un-apoftolical
traditions. But as the minifters and bifhops of thefe de-
generate Chriftians, left their painful visitation and
care over Chrift's flock, and grew ambitious, covetous,
and luxurious, refembling rather worldly potentates,
then the humble-fpirited and mortified followers of
the bleffed Jefus : fo almoft every hiftory tells us, with
what pride and cruelty, blood and butchery, and that
with unufual and exquifhe tortures, they have perfe-
cuted the holy members of Chrift, out of the world ;
and that upon fuch anathemas, that as far as they
could, they have difappointed them of the bleffings of
heaven too. Thefe, true Chriftians call martyrs; but
the clergy, like the perfecuting Jews, have ftyled them
blafphemers and hereticks ; in which they have fulfilled
the prophecy of our Lord Jefus Chrift ; who did not fay,
that they mould think they do the gods good fervice to
kill the Chriftians, his dear followers (which might re-
fer to the perfecutions of the idolatrous Gentiles) but
that they fhould think they do God good fervice to kill
them :' which {hews, that they fhould be fuch as pro-
fefiedly owned the true God as the apoftate Chriftians
have all along pretended to do. So that they muft be
thofe wolves, that the apoftle foretold fhould arife out
of themfelvGs, and worry the flock of Chrift, after the
great falling-away mould commence, that was foretold
by him, and made neceffary, in order to the proving of
the faithful, and the revelation of the great myftery of
iniquity.'
1 fhall conclude this head with this afifertion, that it
is too undeniable a truth, where the clergy has been
moft in power and authority, and has had the greateft
influence upon princes and ftates, there has been moft
confufions, wrangles, blood-fhed, , fequeftrations, im-
prifonments, and exiles: to the juftifying of which, I
call the teftimony of the records of all times. How
it
1 T hn xvi 2 l A&s xx 29
Part I. NO CROSS, NO CROWN. 85
it is in our age, I leave to the experience of the living :
yet there is one demonftration that can hardly fail us :
the people are not converted, but debauched, to a de-
gree, that time will not allow us an example. The
worfhip of Chriftendom is vifible, ceremonious, and
gaudy ; the clergy ambitious of worldly preferments,
under the pretence of fpiritual promotions ; making the
earthly revenues of church-men, much the reafon of
their function ; being almoft ever fure to leave the prc-
fent fmall incumbence, to folicit and obtain benefices
of larger title and income. So that with their pride and
avarice, which good old Peter forefaw would be their
fnares, they have drawn after them, ignorance, mifer),
and irreligion upon Chriftendom.
§. XVII. The way of recovery from this miferable de-
fection is, to come to a faving knowledge of religion :
that is, an experience of the divine work of God in the
foul ; to obtain which, be diligent to obey the grace
that appears in thy own foul, Oman ! that brings fal-
vation, it turns thee out of the broad way, into the
narrow way ; from thy lulls to thy duty, from fin to
holinefs, from Satan to God.u Thou muft fee and ab-
hor fell, thou muft watch, and thou muft pray, and
thou muft fa ft ; thou muft not look at thy tempter, but
at thy preferver ; avoid ill company, retire to thy foli-
tudes, and be a chafte pilgrim in this evil world : and
thus thou wilt arrive to the knowledge of God and
Chrift, that brings eternal life to the foul : a well-
grounded afTurance from what a man feels and knows
within himielf ; fuch fhall not be moved with evil
tidings.
uTit. 84 11 12 14,
CHAP
86 NO CROSS, NO CROWN. Part I.
CHAP. VIII.
j. i. Pride craves power as well as knowledge. §. 2. The
cafe of Korah &c. a proof. §. 3. Abfalom's ambition
confirms it. §. 4. Nebuchadnezzar's does the like.
§. 5. The hiftoryof Pififtratus, Alexander, Caefar, &c.
Ihews the fame thing. §. 6. The Turks are a lively
proof, who have fried much blood to gratify pride for
power. §. 7. The iaffc ten years in Chriftendom ex-
ceed in proof of this. §. 8. Ambition refts not in
courts, it finds room in private breafls too, and fpoils
families and focieties. §. 9. Their peace is great,
that limit their defires by God's grace, arid having
power, ufe it to the good of others.
§. I. "Tn)"UT let us fee the next moil common, eminent,
]{j) and mifchievous efTeel of this evil. Pride
does extremely crave power, than which, not one thing
has proved more troublefome and deftructive to man-
kind. I need not labour rnyfelf much in evidence of
this, fmce moft of the wars of nations, depopulation of
kingdoms, ruin of cities, with the flavery and mifery
that have followed, both our own experience and ui>
queftionable hiftories acquaint us to have been the ef-
fect of ambition, which is the lull of pride after power.
§. 11. How fpecious foever might be the pretences of
Korah, Dathan and Abiram againlt Mofes, it was their
emulation of his mighty power in the camp of Ifrael,
that put them upon confpiracies and mutinies. They
longed for his authority, and theimot having it was his
crime, for they had a mind to be the heads and leaders
of the people. The confequence of which was, a remark-
able dcflru&ion, to themfelves, and all their unhappy
accomplices.
§. III. Abfalom too was forthe people's rights, againft
the tyranny of his father and his king :a at leaft, with
this pretence he palliated his ambition : but his rebel-
lion
3 s Sam. xt.
Part I. NO CROSS, NO CROWN. 87
lion mewed he was impatient for power, and that he
relblved to lacrifice his duty, as a Ion and iubje£t, to
the importunities of his reftlefs pride, which brought
a miserable death to himielf, and an extraordinary
llaughter upon his army.
§. IV. Nebuchadnezzar is a lively inftance of the ex-
celftve luft of pride for power. His fuccelTes and em-
pire were too heady for him : fo much too ftrong for
his underitanding, that he forgot he did not make him-
felf, or that his power had a fuperior. He makes an
image, and all muft bow to it, or be burnt. And
when Shadrach, Mefhach, and Abednego refufed to com-
ply, ' Who (fays he) is that God that fhall deliver you
' out of my hands ?5b And notwithftanding the con-
victions he had upon him, at the conftancy of thofe ex-
cellent men, and Daniel's interpretation of his dreams,
it was not long before the pride of his power had
filled his heart, and then his mouth, with this haughty
queftion, ' Is not this great Babylon that I have built
1 for the houfe of the kingdom by the might of my
c power, and for the honour of my majefty ?'c But we
are told, that while the words were in his mouth, ' a
' voice from heaven rebuked the pride of hisfpirit, and
1 he was driven from the fociety of men, to graze among
■ the beads of the field.'
, §. V. If we look into the hiftories of the world, we
fhall find many inftances to prove the mifchief of this
lull of pride. I will mention a few of them for their
fakes, who have either not read or confidered them.
Solon made Athens free by his excellent conflitution
of laws : but the ambition of Pififtratus began the
ruin of it before his eyes. Alexander, not contented
with his own kingdom, invades others, and filled with
J'poii and daughter thofe countries he lubdued : and it
was not ill laid by him, who, when Alexander accufed
him of piracy, told him to his face, that Alexanderwas
the greateil pirate in the world. It was the fame am-
bition that made Cadar turn traitor to his mailers, ai?d
with
'* Dar. in c Dan. iv to.
38 NO CROSS, NO CROWN. Part I.
with their own army, put into his hand for their fervice,
lubdue them to his yoke, and ufurp the government ;
which ended in the expulfion of freedom and virtue to-
gether in that commonwealth ; for goodnefs quickly
grew to be faclion in Rome ; and that fobriety and wif-
dom, which ever rendered her fenators venerable, be-
came dangerous to their fafety ; infomuch that his fuc-
ceffors hardly left one they did not kill orbanifh : unlefs
iuch as turned to be flatterers of their unjuft acquifition,
and the imitators of their debauched manners.
§. VI. The Turks are a great proof to the point in
hand ; who to extend their dominion, have been the
caufe of fhedding much blood, and laying many (lately
countries wafte. And yet they are to be out-done by
apoflate Chriftians : whofe practice is therefore more
condemnable, becaufe they have been better taught :
they have had a mailer of another dodlrine and example.
It is true, they call him Lord {till, but let their am-
bition leign : they love power more than one another ;
and to get it, kill one another; though charged by
him, not to ilrive, but to love and ferve one another.d
And, which adds to the tragedy, all natural affection
is facrificed to the fury of this luft ; and therefore are
ftories fo often framed with the murder of parents,
children, uncles, nephews, mailers, &c.
§. VII. If we look abroad into remoter parts of the
world, we mould rarely hear of wars ; but in Chriil-
eiidom, of peace. A very trifle is too often made a
ground of quarrel here : nor can any league be fo facred
or inviolable, that arts fnall not be uied to evade and
diflblve it, to incrcafc dominion. No matter who, nor
how many, are (lain, made widows and orphans, oriole
their ellates and livelihoods : what countries are ruined ;
what towns and cities ipoiled; if by all thefe things the
ambitious can but arrive at their ends ? To go no farther
back than fixty years, that little period of time will fur-
nifh us with many wars begun upon ill grounds, and
ended
rt Mat. xviii I to C Mark ix 33 to 37.
Part I. NO CROSS, NO CROWN. 89
ended in great defolation. Nay, the laft twelve years
of our time make as pregnant a demonftration, as we
can furnifh ourfelves with from the records of any age.
It is too tedious, nor is it my bufinefs to be particular:
it has been often well obferved by others, and isalmoft
known to all ; I mean the French, Spanifh, German,
Englifh, and Dutch wars.
§. VIII. But ambition does not only dwell in courts,
and fenates : it is too natural to every private bread to
ftrain for power. We daily fee how much men labour
their utmoft wit and interefl to be great, to get higher
places, or greater titles than they have, that they may
look bigger, and be more acknowledged : take place
of ttieir former equals, and fo equal thofe that were
once their fuperiors ; compel frieiids3 and be revenged
on enemies. This makes Chriftianity fo little loved of
worldly men, its kingdom is not of this world : and
though they may fpeak it fair, it is the world diey love ;
that without uncharitablenefs we may truly fay, peo-
ple profels Chriftianity, but they follow the world.
The}' are not for feeking the kingdom of heaven flrfV
and the righteoufnefs thereof, and to truft God with the
reft ; but for fecuring to themfelves the wealth and
glory of this world, and adjourning the care of falvation
to. a fick-bed, and the extreme moments of life ; if yet
they believe a life to come.
§. IX. To conclude this head ; great is their peace,
who know a limit to their ambitious minds, that have
learnt to be contented with the appointments and
bounds of providence ; that are not careful to be great,
but being great, are humble, and do good. Such keep
their wits with their confeiences, and with an even
mind, can at all times meafure the uneven world, reft
fixed in themidftof all its uncertainties, and as becomes
thofe who have an intereft in a better, in the good time
and will of God, cheerfully leave this ; when the ambi-
tious, confeious of their evil practices, and weighed
down to their graves with guilt, mull go to a tribunal,
that they can neither awe nor bribe.
M CHAP.
e Mat. vl 33.
9© NO CROSS, NO CROWN. Part I.
CHAR IX.
§. i. The third evil effecl: of pride, is love of honour and
refpcft. Too many are guilty of it. §.2. It had like
to have coll Mordecai dear. Great mifchief has befall-
en nations on this account. §. 3. The world is out in
the b&Biiefs of true honour, as well as in that of true
fcienceT §. 4. Reafons why the author, and the reft of
the people he walks with, ufe not thefe fafhions. §. 5.
The flrft is, the fenfe they had in the hour of their
conviction, of the unfuitablenefsof them to the Chrif-
tian fpirit and practice, and that the root they came
from was pride and felf-love. §. 6. Reproach could
not move them from that fenfe and practice accord-
ingly. §. 7. They do it not to make feds, or fordif-
tin&ion. §. 8. Nor yet to countenance formality, but
pafiively let drop vain cuftoms, and fo are negative
to forms. §. 9. Their behaviour is a teft upon the
world. §. 10. And this crofs to the world a teft upon
them. §. 11. The fecond reafon againft them is their
emptinefs. §.12. Honour in fcripture, is not fo taken
as it is in the world. It is ufed for obedience. §. 13.
It is ufed for preferment. §. 14. A digreffion about
folly in a fcripture fenfe. §. 15. Honour is ufed for re-
putation. §. 16. Honour is alio attributed to functions
and capacities, by way of efteem. §. 17. Honour is
taken for help aud countenance of inferiors. §. 18
Honour is ufed for fervice and efteem to all ftates and
capacities ; honour all men. §. 19. Yet there is a li-
mitation in a fenfe to the righteous by the Pfalmifl :
to honour the godly and contemn the wicked. §. 20.
Little of this honour fouud in the world's fafhions.
§. 21. The third reafon againft them is, they mock
and cheat people of the honour due to them. §. 22.
The author and his friendsare for true honour. §. 23.
The fourth reafon is, that if the fafhions carried
true honour in them, the debauched could honour
men, which cannot be. §.24. Hie fifth reafon is,
that then men of fpitc, hypocrify, and revenge, could
pay
Part I. NO CROSS, NO CROWN. 91
pay honour, which is impoffible. §. 25. The fixth
reafon is drawn from the antiquity of true honour.
§ 26. The feventh reafon is from the rife of the vain
honour, and the teachers of it, wherein the clown,
upon a comparifon, excels the courtier for a man of
breeding. §. 26. The eighth reafon againit tbefe
honours is, that they may be had for mo/ney, which
true honour cannot be. §. 28. The ninth and laft
reafon is, becaufe the holy fcripture expiefsly forbids
them to true Chriftians. §. 29. As in the cafe of
Mordecai. §. 30. A paffage between a bifhop and
the author in this matter. §. 31. Likewife the cafe
of Elihu in Job. §. 32. Alfo the do&rine of Chrift
to his difciples. §. 33. Paul againft conforming to
the world's fafhions. §. 34. Peter againft fafhioning
ourfelves according to the world's luft. §. 35. James
againft refpect to perfons. §. 36. Yet Chriitians are
civil and mannerly in a right way. §. 37. But un-
like the world in the nature of it, and motives to it.
§. 38. Teftimonies in favour of our diffent and
practice.
§. I. r S ^HE third evil erfecl of pride is, an exceflive
JL deiire of perfonal honour and refpecl.
Pride therefore loves power, that fhe might have
homage, and that everyone may give her honour: and
fuch as are wanting in that, expofe themfelves to her
anger and revenge. And as pride, fo this evil effect,
is more or lefs diffufed through corrupt mankind ; and
has been the occafion of great animofity and mifchief
in the world.
§. II. We have a pregnant inftance in holy writ, what
malice and revenge the ftomach of proud man is capa-
ble of, when not gratified in this particular. It had
almoft coft Mordecai his neck, and the whole people of
the Jews their lives, becaufe he would not bow him-
felf to Haman, who was a great favourite to king
Ahafuerus. And the practice of the world, even in our
own age,^ will tell us, that not finking a flag or fail ; and
not faluting certain ports or garrifons; yea, lefs things
have
92 NO CROSS, NO CROWN. Part I.
have given rife to mighty wars between ilates and
kingdoms, to the expenfe of much treafure, but more
blood. The like has followed about the precedency of
princes, and their ambaiTadors. Aifo the envy, quar-
rels and mifchiefs, that have happened among private
perfons, upon conceit that they have not been refpe£ted
to their degree of quality among men, with hat, knee,
or title : to be fure duels and murders not a few. I
was once myfelf in France* fet upon about eleven at
night, as I was walking to my lodging, by a perfon that
way-laid me, with his naked fword in his hand, who
demanded fatisfaclion of me, for taking no notice of
him, at a time when he civilly faluted me with his hat;
though the truth was, I faw him not when he did it. I
will fuppofe he had killed me, for he made feveral paf-
fes at me, or I in my defence had killed him, when I
difarmed him (as the earl of Crawford's fervant faw,
that was by) I afk any man of undemanding or con-
ference, if the whole ceremony were worth the life of
a man, confidering the dignity of the nature, and the
importance of the life of man, both with refpeel to God
his creator, himfelf, and the benefit of civil fociety ?
§. J II. But the truth is, the world, under its degene-
racy from God, is as much out of the way, as to true
honour and refpect, as in other things : for mere fhews
(and thofe vain ones too) are much of the honour and
refpccl: that are expreffed in the world : that a man may
fay concerning them, as the apoftle fpeaks of fcience,
that is, they are honours and refpecls " falfelyfo called ;"
having nothing of the nature of true honour and refpedl
in them ; but as degenerate men, loving to be honour-
ed, full deviled them ; fo pride only loves and feeks
them, and is affronted and angry for want of them,
Did men know a true Chriftian itate, and the honour
that comes from above, which Jeius teaches/ they
would not covet thcl'c very vanities, muchlefs infill up-
on them.
§. IV.
* \V!i;; b was before I profeffed the comrr.Hf.ion I am now of.
* John v 44
Tart I. NO CKOoS, NO CROWN. 93
§. IV. And here give me leave to fet down the rea-
fons more particularly, why I, and the people with
whom I walk in religious ibciety, have declined as vain
and foolifli, feveral worldly cuiloms and fafhions of
refpeCt, much in requeft at this time of day : and I be-
feech thee reader, to lay afide all prejudice and fcorn,
and with the meeknefs and inquiry of a fober and dif.
erect mind, read and weigh what may be here alledged
in our defence : and if we are miftaken, rather pity and
inform, than defpife and abuie, our limplicity.
§. V. The firft and moll preffing motive upon our
fpirits to decline the practice of thefe prefent cuiloms of
pulling off the hat, bowing the body or knee, and giv-
ing people gaudy titles and epithets, in our falutations
and addrelTes, was, that favour, fight, and fenfe, that
God, by his light and fpirit, has given us of the.
Chriitian world's apoftacy from God, and the caufeand
cffecls of that great and lamentable defection. In the
difcovery of which, the fenfe of our itate came firft be-
fore us, and we were made to fee him whom we pierc-
ed, and to mourn for it. A day of humiliation over-
took us, and we fainted to that pleafure and delight we
once loved. Now our works went beforehand to judg-
ment, and a thorough fearch was made, and the words
of the prophet became well underitood by us : c Who
c can abide the day of his coming ? And who fhallftand
* when he appears ? He is like a refiner's fire, and like
c fuller's foap.'b And, as the apoftle faid, c If the righ-
' teous fcarcely be faved, where fhall the ungodly and
c the finner appear V ' Wherefore, fays the apoftle Paul,
c knowing the terrors of the Lord, we perfuade men :,c
what to do ? To come out of the nature, fpirit, lulls, and
cuftoms of this wicked world ; remembering that, as je-
fiM has faid, for every idle word that man fpeaketh, he
(hall give an account in the day of judgment.*1
This concern of mind, and dejection of fpirit, waa
vifibie to our neighbours ; and we are not amamed to
own,
-Vi. iii 2 c 4 Pet. iv 18 2 Cor. v 1 1 d Mat. xii 36.
94
NO CROSS, NO CROWN. Part I.
own, that the terrors of the Lord took fuch hold upon
us, becaufe we had long under a profeffion of religion
grieved God's Holy Spirit, that reproved us in fecretfor
our difobedience ; that as we abhorred to think of con-
tinuing in our old fins, lb we feared toufe lawful things,
left we fhould ufe them unlawfully. The words of
the prophet were fulfilled on us : c Wherefore do I fee
' every man with his hands on his loins, as a woman in
' travail ?'c Many a pang and throe have we had ;
our heaven feemed to melt away, and our earth to be
removed out of its place ; and we were like men, as
the apoftle laid, c upon whom the ends of the world
* were come.' God knows it was lb in this day, the
brightnefs of his coming to our fouls difcovered, and
the breath of his mouth deftroyed, every plant he had
not planted in us. He was a fwift witnefs againft every
evil thought, and every unfruitful work : and, blelTed
be his name, we were not offended in him, or at his
righteous judgments. Now it was, that a grand inqueft
came upon our whole life : every word, thought and
deed was brought to judgment : the root examined, and
its tendency eonfidered. c The lult of the eye, the lull:
*■ of the nefn, and the pride of life, were opened to our
f " view ; the myftery of iniquity in us.,f And by know-
ing the evil leaven, and its divers evil effects in our-
felves, how it had wrought, and what it had done, we came
to have a fenfe and knowledge of the ftate of others :
and what we could not, nay, we dare not let live and
continue in ourfelves (as being manifefled to us to pro-
ceed from an evil principlein the time of man's degene-
racy) we could not comply with in others. Now this I fay,
and that in the fear and prefence of the all-feeing juft
: the prelent honours and re i peel of the world,
among other things, became burdenfome to us ; we faw
they had no being inparadife, that they grew in the night-
time, and came from an ill root; and that they only de-
lighted a vain and ill mind, and that much pride and
folly were in them.
§■ vi.
c Jcr. xxx 6 f l John ii i6.
Part I. NO CROSS, NO CROWN.
95
§. VI. And though we eafily forefaw the ftorms of
reproach that would fall upon us, for our refufing to
pra&ife them : yet we were lb far from being fhaken in
our judgment, that it abundantly confirmed our fenfe
of them. For ib exalted a thing is man, and fo loving
of honour and reipecl even from his fellow-creatures,
that fo foon as in tendernefs of confcience towards God,
we could not perform them, as formerly, he became
more concerned than for all the reft of our differences,
however material to falvation. So that let the honour
of God, and our own falvation, do as it will, it was
greater herefy and blafphemy to refufe him the homage
of the hat, and his ufual titles of honour : to deny to
pledge his healths, or play with him at cards and dice,
than any other principle we maintained ; for being lefs
in his view, it feemed not fo much in his way.
§. VII. And though it be frequently objected, that
we feek to let up outward forms of precifenefs, and that
it is but as a green ribbon, the badge of the party, the
better tobe known : I dodeclare in the fear of Almighty
God, that thefe are but the imaginations and vain con-
ftruclions of unlbnfible men, that have not had that
fenfe, which the Lord hath given us, of what ariles
from the right and the wrong root in man : and when
fuch cenfurers of our fimplicity fhall be inwardly touch-
ed and awakened, by the mighty power of God, and
fee things as they are in their proper natures and feeds,
they will then know their own burden, and eafily acquit
us without the imputation of folly or hypocrify therein-
J. YlII. To fay, that we ftrain at fmall things, which
becomes not people of fo fair pretenfions to liberty and
freedom of fpirit : I anfwer with ineeknels, truth and
fobriety : firft, nothing is fmall, that God makes mat-
ter of confequence to do, or leave undone. Next, asin-
confiderable asthey are made, by thofe that object upon
us, they are much let by ; fo greatly, as forour not giv-
ing them, to be beaten, impriibned, refufed juftice, &c.
To fay nothing of the derifion and reproach that hath
been frequently Hung at us on this account. So that if
we had wanted a proof of the truth of our inward be-
lief
95
NO CROSS, NO CROWN. Part J.
lief and judgment, the very practice of them that op-
pofed it would have abundantly confirmed us. But
let it iuffice to us, that ' wifdom is jultified of her
I children :'s we only paffively let fall the practice of
what we are taught to believe is vain and unchriftian;
in which we are negative to forms ; for we leave off, we
do not fet up forms.
§. IX. The world is fo fet upon the ceremonious part
and outride of things, that it has well befeemed the
wifdom of God in ail ages, to bring forth his difpenfa-
tions with very different appearances to their fettled
cuftoms ; thereby contradicting human inventions, and
proving the integrity of his confeffors. Nay, it is a
tell upon the world : it tries what patience, kindnefs,
Ibbriety, and moderation they have : if the rough and
homely outfide of truth flumble not their minds from
the reception of it (whofe beauty is within) it makes a
great difcovery upon them. For he who refufes a pre-
cious jewel, becaufe it is prefented in a plain box, will
never efieem it to its value, nor fet his heart upon
keeping it; therefore I call it a teft, becaufe it fhews
where the hearts and affections of people flick, after all
their gveat pretences to more excellent things.
§. X. It is alfo a mighty trial upon God's people, in
that they are put upon the difcovery of their contradic-
tion to the cufloms generally received and elleemed in
the world ; which expofes them to the wonder, fcorn,
and abufe of the multitude. But there is an hidden
treafure in it ; it innures us to reproach, it learns us to
defpife the falfe reputation of the world, and filently to
undergo the contradiction and fcorn of its votaries ;
and finally, with a Chriftian meeknefs and patience, to
overcome their injuries and reproaches. Add to this ;
it weans thee off thy familiars; for by being flighted of
them as a ninney, a fool, a frantick, &c. thou art de-
livered from a greater temptation, and that is, the
power and influence of their vain converfation. And,
laft of all, it lifts thee of the company of the bleffed,
mocked,
fat, xi 19
Parti. NO CROSS, NO CROWN.
97
mocked, perfecuted Jefus ; to fight under his banner,
ft the world, the flefh, and the devil : that after
having faithfully fuftered with them in a ftate of humi-
hou mayeft reign with him in a flate of glorifi-
catio h i glorifies his poor, defpifed, conftant follow-
ers, with the glory he had with his father before the
won J began. h This was the firft reafon of our declin-
ing to praclife the before-mentioned honours, refpedls,
&c.
J, XI. The fecond reafon, why we decline and refufe
the prefeut ufe of thefe cuftoms in our addrefles and
falutationsis, from the coniideration of their very em pti-
nefs and vanity ; that there is nothing of true honour
aud refpedl in them, fuppofing them not to be evil.
And as religion and worfhip are degenerated into form
and ceremony (and they not according to primitive
practice neither) fo is honour and refpeel too : there
being little of that in the world, as well as of the other ;
and to be lure, in thefe cuftoms, none that is juftifiable
by fcripture or reafon.
§. XII. In fcripture, we find the word Honour often
and diverfely ufed. Firft, for obedience : as when God
faith, ' They that honour me ;'* that is, that keep my
commandments. c Honour the king;'* that is, obey
the king. ' Honour thy father and mother ;'* that is
(faith the apoftle to the Ephefians) ' Obey thy father
' and thy mother in the Lord, for that is right ;5m take
heed to their precepts and advice : prefuppofing always,
that rulers and parents command lawful things, elfe
they difhonour themfelves to enjoin unlawful things ;
and fubjecls and children difhonour their fuperiors and
parents, in complying with their unrighteous com-
mands. Alfo, Chrifl ufes this word fo, when he fays,
* I have not a devil, but I honour my Father, and ye
' difhonour me :'n that is, I do my Father's will, in
what 1 do ; but you will not hear me ; you rejeel my
counfel, and will not obey my voice. It was not re-
' N fuiing
h John xvii 5 J 1 Sam. ii 30 k I Pet. ii 17 l Exod.
xx 12 m Eph. vi 1 2 D John viii 49.
98 NO CROSS, NO CROWN. Parti.
fufing hat and knee, nor empty titles ; no, it was dif-
obedience ; refilling him that God had fent, and not
believing him. This was the difhonour he taxed them
with ; tiling him as an impoftor, that God had ordain-
ed for the falvation of the world. And of thefe dil-
honourers, there are but too many at this day. Chrift
has a faying to the fame effect: ' That all men mould
' honour the Son, even as they honour the Father; and
c he that honoureth not the Son, honoureth not the
' Father, which hath fent him:0 that is, they that
hearken not to Chrift, and do not worfhip and obey
him, they do not hear, worfhip, nor obey God. As they
pretended to believe in God, fo they were to have be-
lieved in him ; he told them fo. This is pregnantly
maiiifeftedin the cafe of the centurion, whofe faith was
fo much commended by Chrift, where, giving Jefus an
account of his honourable ftation, he tells him, c He
* had foldiers under his authority, and when he faid to
c one, Go, he went ; to another, Come, he came ; and
c to a third, Do this, he did it.'p In this it was he placed
the honour of his capacity, and the refpecl of his foldi-
ers, and not in hats and legs; nor are fuch cuftoms yet
in uie among!! foldiers, being effeminate, and unworthy
of mafculine gravity.
• §. XIII. In the next place, honour is ufed for pre-
ferment to trull and eminent employments. So the
Pfalmifl, fpeaking to God ; ' For thou haft crowned him
c with glory and honour :?q again, c Honour and ma-
* jefty haft thou laid on him :'r that is, God had given
Chrift power over all his enemies, and exalted him to
great dominion. Thus the wife man intimates, when
he fays, ' The fear of the Lord is the inftru&ion of
' wiidom, and before honour is humility.'3 That is,
before advancement or preferment, is humility. Far-
ther, he has this faying, < As fnow in fummer, and as
' rain in harveft, fo honour is not feemly for a fool :':
that is, a fool is not capable of the dignity of trull, em-
ployment,
° lohn v 23 P Luke vii 8 q Pfal. viii 5 r )Pfel. xxi 5
fPiov. xv 33 r Prov. xxvi 1.
Parr I. NO CROSS, NO CROWN. 99
ployment, or preferment ; they require virtue, wifdoro,
integrity, diligence, of which fools are unfurnifhed.
And yet, if the refpe&s and titles, in ufe amongft us,
are to go for marks of honour, -olomon's proverb will
take place, and doubtlefs doth, upon the practice of this
age, that yields fo much of that honour to a great many
of Solomon's fools: who are not only filly men, but
wicked too ; inch as refufeinftru&ion, and hate the fear
of the Lord :u which only maketh one of his wife men.
§. XIV. And as virtue and wifdoni are the fame, fo
folly and wickednefs Thus Sechem's ravifhment of
Dinah, Jacob's daughter,w is called: lb is the rebellion
and wickednefs of the Ifraelites in Jofhua.* The Pfalmill:
exprelTes it thus : c My wounds ltink becaufe of my
' foolifhnefs ;,y that is, his fin. And, c The Lord will
c fpeak peace to his faints, that they turn not again to
c folly ;z that is, to evil. ' His own iniquities (fays So-
' lomon) fhall take the wicked himfelf, and he fhall be
6 holden with the cords of his fins : he fhall die without
c inftru&ion, and in the greatnefs of his folly he fhall
c go aftray.'a Chrift puts foolifhnefs with blafphemy,
pride, thefts, murders, adulteries, wickednefs,5 &c. I
was the more willing to add thefe paffages to fhew the
difference that there is between the mind of the Holy
Ghoft, and the notion that thofe ages had of fools, that
deferve not honour, and that which is generally meant
by fools and folly in our time ; that we may the better un»
derftand the difproportion there is between honour, as
then underftood by the Holy Ghoft, and thofe that were
led thereby ; and the apprehenfion of it, and practice
of thefe latter ages of profefTed Chriftians.
§. XV. But honour is alfo taken for reputation, and
\o it is underftood with us : c A gracious woman (fays
£ Solomon) retaineth honour;0 that is, fhe keeps her
credit; and, by her virtue, maintains her reputation of
fobriety
u Prov. xiii 18
w Gen. xxxiv 7
x Jofli. vii 14 15'
y Pfal. xxxviii 5
z Pfal, lxxxv 3
a Pjroy. v 2 a
b Mark vii 2 1
c Prov. xi 16
ioo NO CROSS, NO CROWN- Part I.
fobriety and chaftity. In another place, c It is an fco-
' nour for a man to ceafe from ft rife ,'d that is, it makes
for his reputation, as a wife and good man. Chriftufes
the word thus, where he fays, ' A prophet is not with-
c out honour, fave in his own country :'c that is, he has
credit, and is valued, fave at home. The apoftle to the
Theflalonians has a faying to that effecl : ' That every
e one of you fhould know how to poflefs his veflel in
' fan edification and honour ;'f that is, in chaftity and fo-
briety. In all which, nothing of the fafhions by us de-
clined is otherwife concerned, than to be totally exclud-
ed.
§. XVI. There is yetanotherufe of the word [honour]
in fcripture, and that is to functions and capacities : as
* an elder is worthy of double honour :'g that is, he
deienes double efteem, love, and refpe£t ; being holy,
merciful, temperate, peaceable, humble, &c. efpecially
one that c labours in word and doctrine. 'h So Paul
recommends Epaphroditus to the Philippians : ' Re-
* ceivehim therefore in the Lord with all gladnefs, and
c hold fuch in reputation.' As if he had faid, let them
be valued and regarded by you in what they fay and
teach. "Which is the trueft, and moll natural and con-
vincing way of teftifying refpeel to a man of God, as
Ghrift faid of his difciples, ' If you love me, you will
c keep my fayings.5 Farther, the apoftle bids us ■ to
* houour widows indeed ;' that is, fuch women as are
of chafte lives, and exemplary virtue, are honourable.
Marriage is honourable too, with this provifo, that the
bed be undefiled :' fo that the honour of marriage, is
the chaftity of the married.
§. XVT. The word Honour in the fcripture, is alfo
nfed of fuperiors to inferiors ; which is plain in that of
Ahafuerus to Hainan : ' What fhall be done to the
c man whom the king delightcth to honour ?,k Why,
he mightily advanced him, as Mordecai afterwards.
And
d Prov. xx 3 e Mat. xiii 57 f I Thef. iv 4 g 1 Tim.
v 17 h Philip ii 29 * Heb. xiii 4 k Ellh. vi 6
Pare I. NO CROSS, NO CROWN. ici
And more particularly it is faid, c That the Jews had
* light, and glfcdnefe, and joy, and honour *. that is,
they cicaped the persecution that was like to fall upon
them, and, by the means of Iifther and Mordecai, they
enjoyed, not only peace, but favour and countenance
too. In this fenfe, the apoftle Peter advifed men, ■ to
* honour their wives ;' that is, to love, value, cherifh,
countenance and eftcem them for their fidelity and af-
fection to their huibauds ; for their tendemefs and care
over their children, and for their diligence and cir-
cutnfpeclion in their families:" there is no ceremonious
behaviour, or gaudy titles, requifhe to exprefs this
honour. Thus God honours holy men : ' Them (fays
1 the Lord) that honour me, I will honour ; and they
c that deipife me, fhall be lightly efteemed :'n that is,
I will do good to them, I will love, blefs, countenance,
and profper them that honour me, that obey me : but
they that defpife me, that refill: my fpirit, and break
my law, they fhall be lightly efleeined, little fet by,
or accounted of; they fhall not find favour with God,
nor righteous men. And fo we fee it daily among
men : if the great vifit or concern themiches to aid
the poor, we fay, that fuch a great man did me the
honour to come and fee or help me in my need.
§. XVIII. I fhall conclude this with one pafTage more,
and that is a very large, plain, and pertinent one :
1 Honour all men, and love the brotherhood :'° that is
love is above honour, and that is referved for the bro-
therhood. But honour, which is efteem and regard,
that thou ou eft to all men ; and if all, then thy infe-
riors. But why, for all men ? Becaufe they are the
creation of God, and the nobleft part of his creation
too ; they are alfo thy own kind ; be natural, have
bowels, and alTift them with what thou canft ; be ready
to perform any real refpeo:, and yield them any good
or countenance thou canft.
§. XIX. And
1 Eilli. viii 16 m I Pet. ill n iSam ii 30 • 1 Pet. xi 17.
loa N O C R OSS, NO CROWN. Part I.
§. XIX. And yet there feems a limitation to this
command, honour all men, in that godly paflage of
David, f Who mail abide in thy tabernacle ? who mail
' dwell in thy holy hill? He in whole eyes a vile per-
* Ion is contemned ; but he honoureth them that fear
6 the Lord.'p Here honour is confined and affixed to
godly perlbns, and difhonour made the duty of the
righteous to the wicked, a*nd a mark of their being
righteous, that they difhonour, that is, flight or dif-
regard them. To conclude this fcripture-inquiry after
honour, I fhall contract the fubject of it under three
capacities ; fuperiors, equals, and inferiors : honour to
fuperiors, is obedience ; to equals, love ; to inferiors,
countenance and help : that is honour after God's
mind, and the holy people's fafhion of old.
§. XX. But how little of all this is to be feen or
had in a poor empty hat, bow, cringe, or gaudy
fluttering title ? Let the truth-fpeaking witnefs of God
in all mankind judge. Fori muft not appeal to cor-
rupt, proud, and felf-feeking man, of the good or
evil of thefe cuftoms ; that, as little as he would render
them, are loved and fought by him, and he is out of
humour, and angry, if he has them not.
This is our fecond reafon, why we refufe to pracYife
the accuftomed ceremonies of honour and refpect, be-
caufe we find no fuch notion or exprefiion, of honour
and refpecl, recommended to us by the Holy Ghoft in
the fcriptures of truth.
§. XXI. Our third reafon, for not uling them as tef-
timonies of honour and refpect is, becaufe there is no
difcovery of honour or refpecl: to be made by them :
it is rather eluding and equivocating it ; cheating peo-
ple of the honour or refpecl that is due to them ; giv-
ing them nothing in the fhew of fomething. There is
in them no Obedience to fuperiors ; no love to equals ;
no help or countenance to inferiors.
§. XXII. We are, we declare to the whole world, for
true honour and refpe£t : we honour the king, our
parents,
p Pfal. xv 4.
Part I. NO CROSS, NO CROWN. 103
parents, our matters, our magiftrates, our landlords,
one another, yea all men, after God's \\ ay, ufed by holy
men and women of old time : but we refufe thefe cuf-
toms, as vain and deceitful ; not anfweriug the end
they are ufed for.
§. XXIII. But fourthly, there is yet more to belaid :
we find that vain, loofe, and worldly people, are the
great lovers and practifers of them, and mod deride
our fimpiicity of behaviour. Now we afluredly know,
from the facred tettimonies, that thofe people cannot
give true honour, that live in a dishonourable fpirit ;
they underftand it not : but they can give the hat and
knee ; and that they are very liberal of; nor are any-
more expert at it. This is to us, a proof, that no true
honour can be tettified by thofe cuttoms, which vanity
and loofenefs love and ufe.
§. XXIV. Next to them; I will add hypocrify and
revenge too. For how little do many care for each
other ? Nay, what fpite, envy, animohty, feeret back-
biting, and plotting one againft another, under the
ufe of tbefe idle reipecls ; till paffion, too ttrong for
cunning, breakthrough hypocrify into open affront and
revenge. It cannot be lb with the fcripture-honour :
to obey, or prefer a man, out of fpite, is not ufually
done; and to love, help, ferve, and countenance 'a
perfon, in order to deceive and be revenged of him, is
a thing never heard of: thefe admit of no hypocrify ; nor
revenge. Men do not; thefe things to palliate ill-will,
which are the tcftitnonies of quite the contrary. It
is abfurdto imagine it, becaufe impoflible to be done.
V. Our fixth reafon is, that honour was from
the beginning, but hat-refpe&s and niott titles are of
late : therefore there was true honour before hats or
titles ; and confequently true honour ftands not in
them. And that which ever was the way to exprefstrue
honour, is the belt way ftill ; and this the fcri]
teaches better than dancing-matters can
'. /entbly, if honour confifts in fuch like
ceremonies, then will it follow, th.it th< mod
capable of (hewing honour, who perform it mott
.
I04 NO CROSS, NO CROWN. Parti.
a&ly, according to the mode or fafhion of the times ;
consequently, that man hath not the meafure of true
honour, from a juft and reafonable principle inhimielf,
but by the means and fkill of the fantaftic dancing-
mailers of the times : and for this caufe it is we fee,
that many give much money to have their children
learn their honours, falfely fo called. And what doth
this but totally exclude the poor country people ; who,
though they plough, fovv, till, reap, go to market ; and
in all things obey their jufticcs, landlords, fathers,
and mailers, with iincerity and fobriety, rarely ufe thofe
ceremonies ; but if they do, it is io awkwardly and
meanly that they are eiteemed by a court-critic fo ill-
favoured, as only fit to make a jell: of, and be laughed
at : but what fober man will not deem their obedience
beyond the other's vanity and hypocrify ? 1 his bafe
notion of honour turns out of doors the true, and fets
the falfe in its place. Let it be farther confidered, that
the way or fafhion of doing it is much more in the
deiign of its performers as well as view of its fpec-
tators, than the refpeet itfelf. Whence it is commonly
faid, he is a man of good mein ; or, fhe is a woman of
exaft behaviour. And what is this behaviour, but
fantaftic, cramp poflures, and cringings, unnatural to
their fhape, and if it were not fafhionable, ridiculous
to 'the view of all people ; and therefore to the Eaflern
countries a proverb.
§. XXVII. But yet eighthly, real honour confiftsnot
in a hat, bow, or title, becaule all thefe things may be
had for money. For which reafon, how many dancing-
fchoois, plays, &c. are there in the land, to which youth
are generally fent to be educated in thefe vain fafhions?
whiltl they are ignorant of the honour that is of God,
and their minds are allured to vifible things that
perifh ; and inllead of remembering their Creator, are
taken up with toys and fopperies; and fomeumes fo
much worfe, as to coil themfelves a diiinheriting, and
ti'.eir indifcreet parents grief and mifery all .heir days.
If parents would honour God in the help of his poor,
with
Parti. NO CROSS, NO CROWN. 105
with the fubftance they beftow on fuch an education,
they would find a better account in the end.q
§. XXVIII. But laftly, We cannot efteem bows, titles,
and pulling off of hats, to be real honour, becaufe fuch
like cuftoms, have been prohibited by God, his Son and
iervants in days paft. This I fhall endeavour to fhew by
three or four exprefs authorities.
§. XXIX. My firft example and authority is taken
from the ftory of Mordecai and Haman ; fo dole to
this point, that methinks it mould at leaft command
iilcnce to the obje&ions frequently advanced againft us.
Haman was firft minifter of ftate, and favourite of king
Ahaluerus. The text fays, ' That the king let his feat
4 above all the princes that were with him ; and all the
* king's fervants bowed, and reverenced Haman; for
' the king had fo commanded concerning him : but
* Mordecai (it feems) bowed not, nor cHd him reve-
c rence.'r This, at firft, made ill for Mordecai : a
gallows was prepared for him at Haman's command.
But the fequel of the ftory fhews, that Haman proved
his own invention, and ended his pride with his life
upon it. Well now, fpeaking as the world fpeaks,
and looking upon Mordecai without the knowledge of
the fuccefs ; was not Mordecai a very clown, at leaft
a filly, morofe, and humorous man, to run fuch a
hazard for a trifle ? What hurt had it done him to
have bowed to, and honoured one the king honoured ?
did he not defpife the king, in difregarding Haman ?
nay, had not the king commanded that refpecl ? and
are not we to honour and obey the king ? One would
have thought, he might have bowed for the king's fake
whatever he had in his heart, and yet have come off
well enough ; for that he bowed not merely to Haman,
but to the king's authority ; befides, it was but an in-
nocent ceremony. But it feems, Mordecai was too
plain and flout, and not fine and fubtil enough to avoid
the dilpleafure of Haman.
Howbeit, he was an excellent man : c he feared God,
* and wrought righteoufnefs.' And in this very thing
O alfo,
<* Prov. iii o r Eah. iii 1 2
J
206 NO CROSS, NO CROWN. Part I-
alfo, he pleafed God, and even the king too at laft>
that had mod caufe to be angry with him : for he ad-
vanced him to Hainan's dignity, and, if it could be,
to greater honour. It is true, fad news fir ft came ; no
lefs than deftru&ion to Mordecai, and the whole peo-
ple of the Jews befides, for his fake : but Mordecai's
integrity and humiliation, his falling and (hong cries
to God prevailed, and the people were faved, and
poor condemned Mordecai comes, after all, to be ex-
alted above the princes. O this has great doctrine in
it, to all thofe that are in their fpiritual exercifes and
temptations, whether in this or any other refpect! They
that endure faithful in that which they are convinced
God requires of them, though againlt the grain and
humour of the world, and themfelves too, they fhall
find a bleffed recompense in the end. My brethren, re-
member the cup of cold water ! ' We fhall reap, if we faint
* not ;' and call to mind, that our captain bowed not to
him that told him, 'If thou wilt fall down and wor-
' fhip me, 1 will give thee all the glory of the world :'8
fhall we bow then? Ono! let us follow our bleffed leader.
§. XXX. But before I leave this fection, it is fit I add,
that in conference with a late bifhop (and none of the
leaft eminent) upon this fubjecl and inftance, 1 re-
member he fought to evade it thus : Mordecai (fays
he) did not refufe to bow, as it was a teftimony of re-
fpect to the king's favourite ; but he being a figure and
type of Chrift, he refufed it, becaufe Haman was of the
uncircumcifion, and ought to bow to him rather. To
which I replied; that allowing Mordecai to be a figure
of Chrift, and the Jews of God's people or church ;
and that as the Jews were faved by Mordecai, fo the
church is faved by Chrift; this makes forme; for then
by that reafon, the fpiritual circumcifion, or people of
Chrift, are not to receive and bow to the fafhions and
cuftoms of the fpiritual uncircumcifion, who are the
children of the world ; of which, fuchas were condemn-
able fo long ago, in the time of the type and figure,
can
1 Mat. iv 8 9.
Parti. NO CROSS, NO CROWN. 107.
can by no means be juftifiably received or pra&ifed in
the time of the anti-type or iubihnce iifelf. On the
contrary, this fhews exprefsly, we are faithfully to de-
cline fuch worldly cuftoms, and not tofafhionourfelves
according to the converfation of earthly-minded peo-
ple : but be renewed and changed in our ways ; and
keep clofe to our Mordecai, who having not bowed,
we muft not bow, that are his people and followers.
And whatever be our fuffering, or reproaches, they will
have an end : Mordecai, our captain, that appears for
his people, throughout all the provinces, in the king's
gate, will deliver us at laft; and, for his fake, we fhali
be favoured and loved of the king himfelf too. So
powerful is faithful Mordecai at laic- Therefore let us
all look to Jefus, our Mordecai, the Ifrael indeed ; he
that has power with God, and would not bow in the
hour of temptation, but has mightily prevailed : and
therefore is a prince, for ever, and of his government
there fhall never be an end.
§. XXXI. The next fcripture inflance I urge again ft
thefe cuftoms, is a palTage in Job, thus exprefTed :
c Let me not, I pray you, accept any man's perfon ;
1 neither let me give flattering titles unto man, for I
* know not to give flattering titles : in fo doing my
* Maker would foon take me away.*'- The queftion
that will arife upon the allegation of the fcripture, is
this, viz. What titles are flattering ? The anfwer is as
obvious, namely, Such as are empty and ficYitious,
and make him more than he is. As to call a man what
he is not, to pleafe him ; or to exalt him beyond his
true name, office, or defert, to gain upon his affection :
who, it may be, lufteth to honour and refpecl : fuch as
thefe, Moft excellent, mo ft facred, your grace, your
lordfhip, moll dread majefty, right honourable, right
worfhipful, may it pleafe your majefty, your grace, your
lordfhip, your honour, your worfhip, and the like un-
necelTary titles and attributes ; calculated only to pleafe
and tickle poor, proud, vain, yet mortal man. Like-
wife to call man what he is not, as my lord, my mafter,
1 Job XXX' J 21 2 2.
io8 NO CROSS, NO CROWN. Parti.
&c. and wife, juft, or good (when he is neither) only
to pleafe him, or fhew him refpect.
It was familiar thus to do among the Jews, under
their degeneracy : wherefore one came to Chrift, and
laid ; ■ Good mailer, what fhall I do to have eternal life ?'u
It was a falutation or addrefs of refpec~l in thofe times.
It is familiar now : good my lord, good fir, good mailer,
do this, or do that. But what was Chrifl's anfwer ! how
did he take it ? c Why called thou me good ?' fays
Chrift, c there is none good fave one, that is God.'
He rejected it, that had more right to keep it than all
mankind : and why ? becaufe there was no one greater
than he : and that he faw the man addreffed it to his
manhood, after the way of the times, and not his divini-
ty which dwelt within it ; therefore Chrift refufes it,
mewing and inftrudling us that we fhould not give fuch
epithets and titles commonly to men ; for good being
due alone to God and godlinefs, it can only be faid in
flattery to fallen man, and therefore fmful to be fo faid.
This plain and exact: life well became him that was on
purpofe manifefled to return and reftore man from his
lamentable degeneracy, to the innocency and purity of
his firfl creation, who has taught us to be careful, how
we ufe and give attributes unto man, by that moll fevere
faying, ' That every idle word that men fhall fpeak,
£ they fhall give an account thereof in the day of judg-
c ment.'w And that which fhould warn all men of the
latitude they take therein, and fumciently juflify our
tendernefs, is this, that man can fcarcely commit great-
er injury and offence againft Almighty God, than to
afcribe any of his attributes unto man, the creature of
his word, and the work of his hands. He is a jealous
God of his honour, and will not give his glory unto an-
other. Befides, it is fo near the fin of the afpiring, fall-
en angels, that affected to be greater and better than
they were made and ftated by the great Lord of all : and
to entitle man to a ftation above his make and orb looks
fo like idolatry (the unpardonable fin under the law)
that it is hard to think, how men and women pro felling
Chriftianity,
u Luke xvii 13 19 w Mat. xii 36.
Part I. NO CROSS, NO CROWN. ic9
Chriftianity, and ferioufly reflecting upon their vanity
and evil in thefe things, can continue in them, much
lefs plead for them, and leaftof all reproach and deride
thole that through tendernefs of conference cannot ufe
and give them. It teems that Elihu did not dare to do
it ; but put fuch weight upon the matter, as to giv<
for one reafon of his forbearance, to wit, ' Lei
' Maker mould foon take me away :' that is, for feM
God mould ftrike me dead, I dare not give man titles,
that are above him, or titles merely to pleale him. I
may not, by any means, gratify that fpirit which lutteth
after fuch things.: God is to be exalted, and man abat-
ed. God is jealous of man's being fet higher than his
flat ion : he will have him keep his place, know his ori-
ginal, and remember the rock from whence he came :
and what he has is borrowed, not his own, but his Mak-
er's, who brought him forth and fuftainecl him ; which
man is very apt to forget. And leit I mould be accef-
fary to it by flattering titles, inilead of telling him truly
and plainly what he is, and ufmg him as he ought to
be treated, and thereby provoke my Maker to difplea-
fure, and he in his anger and jealoufy fhould take me
ibon away, or bring fudden death, and an untimely end
upon me, I dare not ufe, I dare not give fuch titles unto
men.
-§. XXXII. But if we had not this to alledge from
the old-teilament-writings, it mould and ought to fuf-
flce with Chriftians, that thefe cuftoms are feverelycen-
fured by the great Lord and Mailer of all their religion ;
who is fo far from putting people upon giving honour
one to another, that he will not indulge them in ir,
whatever be the cuftoms of the country they live in :
for he charges it upon the Jews, as a mark of their apof-
tacy : ' How can ye believe, which receive honour one
* of another, and leek not the honour that cc
* from God only ?' Where their infidelity concerning
Chrift is made the effect of feeking worldly, and not
heavenly honour only. And the thing is not hard to
apprehend, if we confider, that felf-love, anddeiireof
honour from men, is inconfiftent with the love and hu-
mility
no NO CROSS, NO CROWN. Parti.
milky of Chrift. They fought the good opinion and re-
fpeci of the world : how then was it poffible they fhould
leave all and follow him, whofe kingdom is not of this
world ; and that came in a wayfo crofs to the mind and
humour of it ? and that this was the meaning of our
Lord Jelos, is plain : for he tells us what that honour
was, they gave and received, which he condemns them
for, and of which he bid the difciples of his humility and
crofs beware. His words are thefe (and he (peaks them
not of the rabble, but of the doctors, the great men, the
men of honour among the Jews) 'They love (fays he)
c the uppermoft rooms at feails ;'* that is, places of great-
eft rank and refpect : ' and greetings,' that is, falutati-
ons of refpect, fuch as pulling off the hat, and bowing
the body, are in our age ; c in the market-places,'7 viz.
in the places of note and concourfe, the public walks
and exchanges of the country. And laftly, ' They love
* (fays Chrift) to be called o'f men, Rabbi, Rabbi :5 one
of the molt eminent titles among the Jews. A word
comprehending an excellency equal to many titles : it
may ftand for your grace, your lordinip, right reverend
father, &c. It is upon thefe men of breeding and quali-
ty, that he pronounces his woes, making thefe practices
fomeof the evil marks, by which to know them, as well
as.fome of the motives of his threatenings again ft them.
But he leaves it not here, he purfues this very point of
honour, above all the reft, in his caution to his cUfci-
pies ; to whom he gave in charge thug : 'But be not ye
( called Rabbi, for one is your mafter, even Chrift, and
c all ye are brethren. Neither be ye called mafter : but
c he that is greateft among you ftiall be your fervant,
' and whofoever fhall exalt himfelf mall be abafed.'
Plain it is, that thefe paffages carry a feweite rebuke;
both to worldly honour in general, and to thofe mem-
bers and exprefllons of it in particular, which, as near as
the language of fcripture and cuftoms of that age will
permit, do diftin&ly reach and allude to thofe of our
own
x Mat. xxiii 6 T Maik xii 38 Luke xi 43.
Parti, NO CROSS, NO CROWN. m
own time ; for the declining of which we have fuffercd
fo much (corn and abufe, both in our perfona audeftates;
God forgive the unreasonable authors of it !
§. XXXIII. The apoftle Paul has a faying of great
weight and fervency, in his epiftle to the Romans, very-
agreeable to this doctrine of Chriit ; it is this : c I be-
' feech you, therefore, brethren, by the mercies of God,
c that ye prefent your bodies a living facrifice, holy, ac-
\ ceptable unto God, which is your reafonable fervice ;
' and be not conformed to this world, but be ye tranf-
' formed by the renewing of your mind, that ye may
c prove what is that good, and acceptable, and perfect
* will of God.'2 He wrote to a people in the midfl of
the enfnaring pomp and glory of the world ; Rome was
the feat of Cadar, and the empire : the miftrefs of in-
vention. Her fafhions, as thole of France now, were
as laws to the world, at leaii at Pome : whence it is
proverbial ;
Cam fuer is Roma, Romano vivito wore.
When thou art at Rome, thou muft do as Rome does.
But the apoftle is of another mind : he warns the Chrif-
tians of that city, c that they be not conformed ;' that is,
that they do not follow the vain fafhions and cuftoms of
this world, but leave them : the emphafis lies upon
This, as well as upon Conformed : and it imports, that
this world, which they were not to conform to, was the
corrupt and degenerate condition of mankind in that
age. Wherefore the apoflle proceeds to exhort thofe
believers, and that by the mercies of God (the molt
powerful and winning of all arguments) « that they
* would be transformed ;' that is, changed from the way
of life cuftomary among the Romans ; ' and prove what
c is that acceptable will of God.' As if he had laid, ex-
amine what you do and pra&ife ; fee if it be right, and
that it pleafe God : call every thought, word, and ac-
tion to judgment ; try whether they are wrought in God
or
z Rom. xii I 2.
H2 NO CROSS, NO CROWN. Part I.
or not ; that fo you may prove or know what is that
good and acceptable, and perfect will of God.a
§. XXXIV. The next fcripture-authority we appeal
to, in our vindication, is a palTage of the apoftle Peter,
in his firft epiftle, writ to the believing Grangers
throughout the countries of Pontus, Galatia, Cappado-
cia, Alia, and Bithynia ; which were the churches of
Chrifl Jefus in thofe parts of the world, gathered up
by his power and fpirit ; it is this, ' Gird up the loins
' of your mind ; be fober, and hope to the end, for
1 the grace that is to be brought unto you at the reve-
' lation of Jefus Chrifl: ; as obedient children, not
* faihioning yourfelves according to the former lulls of
* your ignorance."9 That is, be not found in the vain
fafhions and cuftoms of the world, unto which you con-
formed in your former ignorance : but as ye have be-
lieved in a more plain and excellent way, fo be fober
and fervent, and hope to the end : do not give out ;
ietthem mock on : bear ye the contradiction of finners
conftantly, as obedient children, that you may receive
the kindnefs of God, at the revelation of Jefus Chrifl.
And therefore does the apoftle call them • ftrangers
* (a figurative fpeech) people eftranged from the cuf-
* toms of the world, of new faith and manners ; and fo
* unknown of the world:' aud if fuch ftrangers, then
not to be fafhioned or conformed to their pleafing re-
fpecls and honours, whom they were eftranged from ;
becaufe the ftrangenefs lay in leaving that which wa$
cuftomary and familiar to them before. The follow-
ing words (ver. 17.) proved he ufed the word ftrangers
in a fpiritual fenfe ; ' Pafs the time of your fojourning
1 here in fear;' that is, pafs the time of your being
here as ftrangers on earth in fear; not after the fafhions
of the world. A word in the next chapter further ex-
plains this fenfe, where he tells the believers, that
they are a peculiar people ;' to wit, a diftindl, a fn>
gular and feparate people from the reft of the world :
not any longer to fafhioh themfelves according to their
cufloms
a John iii 21 Z2 b 1 Pet. 113 14.
Parti. NO CROSS, NO CROWN. 113
cuiloms : but I do not know how that could be, if they
were to live in communion with the world, in its refpecls
and honours ; for that is not to be a peculiar or Sepa-
rate people from them, but to be like them, becaufe
conformable to them.
§. XXXV. I fliall conclude my fcripture-teilimonies
agamft the foregoing reipe&s, with that memorable
and dole pafifage of the apoftle. James, againit refpect
to perfons in general, after the world's fafhion : c My
' brethren, have not the faith of our Lord Jefus Chriit,
* the Lord of glory, with refpect of perfons; for if
c there come unto your atTembly, a man with a gold
c ring, in goodly apparel : and there come in alfo a
* poor man, in vile raiment, and ye have refpect to him
c that weareth the gay cloathing, and fay unto him,
' fit thou here in a goodly place (or well and feemly,
c as the word is) and fay to the poor, ftand thou there,
■ or fit here under my footftool ; are ye not then par-
c tial in yourfelves, and are become judges of evil
4 thoughts0 [that is, they knew they did amifs] ? If
' ye fulfil the royal law, according to the fcripture,
' Thou fhalt love thy neighbour as thyfelf, ye do well :
c but if ye have refpeft to perfons, ye commit fin, and
' are convinced of the law as tranfgre{Tors.'d This is
lb full, there feems nothing left for me to add, or
others to object. We are not to refpeel: perfons, that
is the firft thing : and the next is, if we do, we com-
mit fin, and break the law : at our own peril be it.
And yet, perhaps, fome will fay, that by this we over-
throw all manner of diitinclion among men, under their
divers qualities, and introduce a reciprocal and rela-
tional refpect in the room of it : but if it be fo, I
cannot help it, the apoftle James mull: anfwer for it,
who has given us this doctrine for Chriftian and Apo-
llolical. And yet one greater than he told his dilciples,
of whom James was one, viz. ' Ye know that the prin-
1 ces of the Gentiles exercile dominion over them, &c.
1 But it fnall not be fo among you ; but wholbever will
P ' be
c James ii 1 2 3 4 d James ii 8/
ii4 NO CROSS, NO CROWN. Part I.
c be great among you, let him be your minifter : and
c whofoever will be chief among you, let him be your
< fervant :'e that is, he that affects rule, and feeks to
be uppermoft, fhall be efleemed lead among you.
And to fay true, upon the whole matter, whether we
regard thofe early times of the world, that were antece-
dent to the coming of Chrift, or foon after, there was
yet a greater fimplicity, than in the times in which we
are fallen. For thofe early times of the world, as bad
as they were in other things, were great ftrangers to the
frequency of thefe follies ; nay, they hardly ufed fome
of them, at leaf! very rarely. For if we read the fcrip-
tures, fuch a thing as my lord Adam (though lord of the
world) is not to be found ; nor my lord Noah neither,
the fecond lord of the earth ; nor yet my lord Abraham,
the father of the faithful ; nor my lord Ifaac ; nor my
lord Jacob ; but much lefs my lord Peter, and my lord
Paul, to be found in the bible : and lefs your holinefs,
or your grace. Nay, among the Gentiles, the people
wore their own names with more fimplicity, and ufed
not the ceremoniouihefs of fpeech that is now praclifed
among Chriftians, nor yet any thing like it. My lord
Solon, my lord Phocion, my lord Plato, my lord Arif-
totle, my lord Scipio, my lord Fabius, my lord Cato,
my lord Cicero, are not to be read in any of the Greek
or Latin ftories, and yet they were fome of the fages
and heroes of thofe great empires. No, their own
names were enough to diftinguifh them from othermen3
and their virtue and employment in the public were
their titles of honour. Nor has this vanity yet crept far
into the Latin writers, where it is familiar for authors
to cite the mod learned, and the moft noble, without
any addition to their names, unlefs worthy or learned :
and if their works give it them, we make confcience to
deny it them. For inftance ; the fathers they only cite
thus ; Polycarpus, Ignatius, Irenseus, Cyprian, Tertul-
lian, Origen, Arnobius, Ladlantius, Chryibftom, Jerom,
&c^
e Mat. xx 25 2627.
Part I. NO CROSS, NO CROWN. 115
&c More modern writers ; Damafcen, Rabanus, Pafcha-
fms, Theophylact, Bernard, &c. And of the laft age ;
Luther, Malanclhon, Calvin, Beza, Zuinglius, Marlorat,
Voilius, Grotius, Dalleus, Amaraldus, &c. And of our
own country : Gildas, Beda, Alcuinus, Horn, Braclon,
Grofteed, Littleton, Cramner, Ridley, Jewel, Whitakef,
Seldeu, &c. And yet, Iprefume, this will not be thought
uncivil or rude. Why then is our fimplicity (and ib
honeftly grounded too, as conscience againlt pride in
man, that fo eagerly and pernicioufly loves and fecks
worftiip and greatnefs) fo much deipifed and abufed,
and that by profefTed Chriftianstoo, who take themielves
to be the followers of him, that has forbid thefe foolifh
cuiioms, as plainly as any other impiety condemned in
his doctrine ? I earneftly beg the, lovers, ufers, and ex-
peclers of thefe ceremonies, to let this I have writ have
fome confideration and weight with them.
§. XXXVI. However, Chriftians are not fo ill bred
as the world thinks : for they mew refpeft too : But
the difference between them lies in the nature of the
refpeel: they perform, and the reafons of it. The
world's refpe£t is an empty ceremony, no foul or fub-
ilance in it : the Chriftian's is a folid thing, whether by
obedience tofuperiors, love to equals, or help and coun-
tenance to inferiors. Next, their reafons and motives
to. honour and refpeel, are as wide one from the other :
for fine apparel, empty titles, or large revenues, are
the world's motives, being things her children worfhip :
but the Chriftian's motive is, the fenfe of his duty in
God's fight; firft, to parents and magiftrates ; and then
to inferior relations; and laftly, to all people, according
to their virtue, wifdom, and piety: which is far from
refpeel: to the mere perfons of men, or having their per-
fons in admiration for reward : much lefs on fuch mean
and bafe motives as wealth and fumptuous raiment.
§. XXXVII. We fhall eafily grant, our honour, as
our religion, is more hidden ; and that neither is fo
difcernible by worldly men, nor grateful to them.
Our plainnefs is odd, uncouth, and goes mightily
againft
u6 NO CROSS, NO CROWN. Part L
againft the grain ; but fo docs Chriftianity too, and that
for the fame reafons. But had not the heathen fpirit
prevailed too long under a Chriftian profeftion, it would
not be fo hard to difcern the right from the wrong. O
that Chriftians would look upon themfelves, with the
glafs of righteoufnefs, that which tells true, and gives
them an exa& knowledge of themfelves ! and then let
them examine, what in them, and about them, agrees
with Chrift's dodrine and life : and they may foon re-
folve, whether they are real Chriftians, or but Heathens
chriftened with the name of Chriflians.
Some teftimonies from ancient and modern writers infa*
vour of our behaviour,
§. XXXVIII. Marlorat out of Luther, and Calvin,
upon that remarkable pafTage I juft now urged from
the apoftie James, gives us the fenfe thofe primitive
reformers had of refpe£t to perfons, in thefe words, viz,
" To refpe£t perfons (here) is to have regard to the
habit and garb : the apoftie fignifies that fuch refpe&ing
perfons are fo contrary to true faith, that they are al-
together inconliftent ; but if the pomp, and other
worldly regards, prevail, and weaken what is of ChrilT,
it is a fign of a decaying faith ; yea, fo great is the glo-
ry and fplendor of Chrift in a pious foul, that all the
glones of the world have no charms, no beauty, in com-
panion of that, unto one fo righteoufiy inclined : the
apoftie maketh fuch refpedVing of perfons, to be repug-
naat to the light (within them) infomuch, as they, who
follow thofe practices, are condemned from within
themfelves. No that fandlity ought to be the reafon, or
motive, of all outward refpe&s ; and that none is to be
honoured, upon any account but holinefs :,:,thus much
Marlorat. But if this be true dodlrine, we are much in
the right in refufing conformity to the vain refpe&s
of worldly men.
§. XXXIX. But I mail add to thefe the admonition of
a learned ancient writer, who lived about 1 200 years
iince,
Parti. NO CRO^S, NO CROWN. iff
fince, of great efleem, namely, Jerom, who, writing to
a noble matron, Celantia, directing her how to live in
the midft of her profperity and honours, amongft many
other religious inftructious, ipeaks thus : " Heed not
thy nobility, nor let that be a reafon for thee to take
place of any ; efteem not thofe of a meaner extrac-
tion to be thy inferiors ; for our religion admits of no
refpeft of peribns, nor doth it induce us to repute men
from any external condition, but from their inward
frame and difpofuion of mind : it is hereby that we
pronounce men noble or bale. With God, nottoferve
fin, is to be free; and to excel in virtue is to be noble ;
God has chofen the mean and contemptible of this
world, whereby to humble the great ones. Befides,
it is a folly for any to boaft his gentility, fince all are
equally efteemed by God. The ranfom of the poor
and rich coft Chrift an equal expenfe of blood. Nor
is it material in what ftate a man is born ; the new
creature hath no diftinclion. But if we will forget,
how we all defcended from one Father, we ought at
lead perpetually to remember, that we have but pjae
Saviour."
§. XL. But fmce I am engaged againft thefe fond
and fruitlefs cufloms (the proper effects and delights
of vain and proud minds) let me yet add one memo-
rable pafYage more, as it is related by the famous Cau-
fabon, in this Difcourfe of life and Cuftom ; where he
briefly reports what paffed between Sulpitius Severus, and
Paulinus, bifhop of Nola (but fuch an one as gave all
to redeem captives, whilft others of that function, that
they may fhew who is their matter, are making many
both beggars aud captives, by countenancing the plun-
der and imprifonment of Chriftians, for pure conieience
to God) he brings it in thus : " He is not counted a en
vil man now, of late years amongH: us, who thin'
mueh, or refufeth, to fublcribe himfelf fervant, though
it be to his equal or inferior. Yet SuLpitius Severus
was once fharply chid by Paulinus, for fubferibing him-
ielf his fervant, in a letter of his ; faying, Take heed
hereafter, how thou, being from a fervant dlled into
libcrtv,
ii8 NO CROSS, NO CROWN. Parti.
liberty, doft fubfcribe thyfelf fervant unto one who is thy
brother and fellow- fervant ; for it is a finful flattery, not
a teftimony of humility, to pay thofe honours to a man,
and a finner, which are due to the one Lord, and one
matter, and one God." This bifhop was (as it feems) of
ChritYs mind, ' Why called thou me good ? there is none
f good but one.' By this we may fee the fenfe of fome
of the more apoilolical biihops about the civilities
and fafhions, fo much reputed with people that call
themlelves Chriftians and Biihops, and who would be
thought their fuccefTors. It was then a fin, it is now an
accomplishment : it was then a flattery, it is now refpecl ;
it was then fit to be feverely reproved ; and now, alas !
it is to deferve fevere reproof not to ufe it. O raon-
ftrous vanity ! how much, how deeply, have thofe who
are called Chriftians revolted from the plainnefs of the
primitive davs, and practice of holy men and women in
former ages ! How are they become degenerated into the
loofe, proud, and wanton cuftoms of the world, which
knows not God ; to whom ufe hath made thefe things,
condemned by fcripture, reafou and example- almoft na-
tural ! Andlhinfenfible are they of both their caufe and
bad effects, that they not only continue to prac'Hfethem,
but plead for them, and unchriilianly make a very mock
of thofe who cannot imitate them. But I lhall proceed
to what remains yet farther to be faid in our defence
for declining another cuitom, which helps to make us
fo much the itumbling-block of this Tight, vain, and ir>
conliderate age.
C K A P. X.
I. Another piece of non-conformity to the world,
which is ouriimple and plain fpeech, Thou for You.
i:. 2. Juflifled from the ufe of words and numbers,
lingular and plural. §. 3. It was, and is, the Hebrew,
Greek, and Latin fpeech, in fchools and univerfnies.
j$. 4. It is the language of all nations. §. 5. The
original
Parti. NO CROSS, NO CROWN. n9
original of the prefent cuflom defends our difufe of
it. §. 6. If cuilom mould prevail, in a fenfe it would
be on our fide. §. 7. It cannot be uncivil, or impro-
per; for God himfelf, the fathers, prophets, Chrift
and his apofUesufed it. §. 8. An inltance given in
the cafe of Peter, in the palace of the high pried. §. 9.
It is the pra&ice of men to God in their prayers: the
pride of man to expect better to himfelf. §. 10. Tef-
limoniesof feveral writers in vindication of us. §. 1 1.
The author's convictions, and his exhortation to his
reader.
§. I. *HP*HERE is another piece of our non-con for-
^ mity to the world, that renders us very
clownifh to the breeding of it, and that is, Thou for
You, and that without difference or refpcil to perlbns :
a thing that to ibme looks fo rude, it cannot well go
down without derifion or wrath. But as we have the
fame original reafon for declining this, as the foregoing
cuiloms, fo I mail add what to me looks reaibuable in
our defence ; though, it is very probable, height of mind,
in feme of thofe that blame us, will very hardly allow
them to believe that the word reafonable is reconcileable
with fo filly a practice as this is efteemed.
§. II. Words, of themfelves, are but as fo many marks
fet and employed for neceffary and intelligible medi-
ums, or means, whereby men may underftandingly ex-
prefs their minds and conceptions to each other; from
whence comes converfation. Now, though the world
be divided into many nations, each of which, for the
jnoft part has a peculiar language, fpeech, or dialecl,'
yet have they ever concurred in the fame numbers and
perfons, as much of the ground of right fpeech. For
infrance ; I love, Thou loved, He loveth, are of the
fingular number, importing but One, whether in the
firlt, fecond, or third perfon : alfo, We love, Ye love,
They love, are of the plural number, becaufe in each
is implied More than One. Which undeniable gram-
matical rule might be enough to fatisfy any, that have
not forgot their Accidence, that we are not beiide
Reafon
l*b NO CROSS, NO CROWN. Pare I.
Reafon in ourpra&ice. For if Thou loveft, be Angular,
and You love, be plural, and if Thou loveit, fignifies
but One ; and You love, Many ; is it not as proper to
fay, Thou loveft, to Ten men, as to fay, You love, to
One man ? Or, why not I love, for We love, and We
love, inftead of I love ? Doubtlefs it is the fame,
though moft improper, and in fpeech ridiculous.
§. III. Our next reafon is ; if it be improper or un-
civil fpeech (as termed by this vain age) how comes it,
that the Hebrew, Greek, and Koman authors, ufed in
1'chools and univerfities, have no other ? Why fhould
they not be a rule in that, as well as other things ? And
why, I pray then, are we lb ridiculous for being thus far
grammatical ? Is it reasonable that children fhould be
whipt at fchool for putting You for Thou, as having
made falfe Latin ; and yet that we mult be, though not
whipt, reproached, and often abufed, when we ule the
contrary propriety of fpeech ?
§. IV. But in the third place, it is neither improper
nor uncivil, but much otherwife ; becaufe it is ufed in
all languages, fpeeches, and diale&s, and that through
all ages. This is very plain : as for example, it was
God's language when he firft fpake to Adam. viz.
Hebrew : alfo it is the Affyrian, Chaldean, Grecian, and
Latin fpeech. And now amongft the Turks, Tartars,
Muscovites, Indians, Perfians, Italians, Spaniards,
French, Dutch, Germans, Polonians, Swedes, Danes,
Irifh, Scottifh, Welch, as well as Englifh, there is a
diiYmcuon preierved ; and the word Thou, is not loll in
the word which goes for You. And though fome of
the modern tongues have done as we do, yet upon the
fame error. But by this it is plain, that Thou is no
upftart, nor yet improper ; but the only proper word to
be ufed in all languages to a fingle perfon ; becaufe
otherwife all fentences, fpeeches, and difcourfes may
be very ambiguous, uncertain, and equivocal. If a
jury pronounce a verdict, or a judge a fentence (Three
being at the bar upon three occafions, very differently
culpable) and fhould fay, You are here guilty, and to
die : or innocent, and difcharged ; who knows who is
guilty
Parti. NO CROSS, NO CROWN. m
guilty or innocent ? May be but One, perhaps Two ;
or it may be all Three. Therefore our indictments
run in the lingular number, as Hold up thy hand :
Thou art indicated by the name of, &c. for that Thou,
c not having the fear of God, &c.' and it holds the
fame in all converfation. Nor can this be avoided, but
by many unnecelTary circumlocutions. And as the pre-
venting of fuch length and obfcurity was doubtlefs
the firft reafon for the diftin&ion, fo cannot that be
jultly difufed, till the reafon be firft removed ; which
can never be, whilft Two are in the world.
§. V. But this is not all: it was firft afcribed in way
of flattery to proud popes and emperors ; imitating the
Heathens vain homage to their gods ; thereby afcribing
a plural honour to a lingle perfon ; -as if One Pope had
been made up of Many Gods, and One Emperor of
many Men. For which reafon, You only to be ufed
to Many, became firft fpoken to One. It feems the
word Thou looked like too lean and thin a refpeel: ; and
therefore fome, bigger than they fhould be, would
have a ftyle fuitable to their own ambition : a ground
Wc cannot build our practice on ; for what begun it,
only loves it ftill. But fuppofing You to be proper to
a prince, it will not follow it is to a common perfon.
For his edict runs, " We will and require," becaufe
perhaps in conjunction with his council ; and therefore
You to a private perfon, is an abufe of the word. But
as pride firft gave it birth, fo hath fhe only promoted it.
- Monfieur, fir, and madam, were, originally, names
given to none but the king, his brother, and their
wives, both in France and England ; yet now the
plowman in France is, called Monfieur, and his wife
madam : and men of ordinary trades in England, fir,
and their wives, dame; (which is the legal title of a
lady) or elfe miftrefs, which is the fame with madam
in French. So prevalent hath pride and flattery been
in all ages, the one to give, and the other to receive
rffpeel* as they term it.
GL f VI. But
* HowcPs Hlftory of France.
122 NO CROSS, NO CROWN. Parti.
, §. VI. But fome will tell us, cuftom mould rule us ;
and that is againft us. But it is eafily anfwered, and
more truly, that though in things reafonable or indif-
ferent, cuftom is obliging or harmlefs, yet in things un-
reafonable or unlawful, fhe has no authority. For cuftom
can no more change numbers than genders, nor yoke
One and You together, than make a man into a woman
or one a thoufand. But if cuftom be to conclude us,
it is for us : for as cuftom is nothing elfe but ancient
ufage, I appeal to the practice of mankind, from the
beginning of the world, through all nations, againft
the novelty of this confuiion, viz. You to one peribn.
Let cuftom, which is ancient practice and fact, iflue
this queftion. Miftake me not : I know words are no-
thing, but as men give them a value or force by ufe :
but then, if you will difcharge Thou, and that You
muft fucceed in its place, let us have a diftinguifhing
word in the room of You, to be ufed in fpeech to
Many. But to ufe the fame word for One and Many,
when there are two, and that only to pleale a proud and
haughty humour in man, is not reafonable in ourfenfe ;
which, we hope, is Chriflian, though not modifh.
§. VII. But if thou to a-fingle perfon be improper or
uncivil, God himfelf, all the holy fathers and prophets,
Chrift Jefus and his apoftles, the primitive faints, all
lauguages throughout the world, and our own law-
proceedings are guilty ; which, with fubmiflion, were
great prefumption to imagine. Befides we all know
it is familiar with the moft of authors, to preface their
difcourfes to the reader in the fame language of Thee
and Thou : as, Reader, Thou art defired, &c. or,
Reader this is writ to inform Thee, of the occafton, &c.
And it cannot be denied, that the moll: famous poems,
dedicated to love or majefty, are writ in this ftyle. Read
of each in Chaucer, Spencer, Waller, Cowley, Drydeu,
&c. why then fhould it be fo homely, ill-bred, and
infufferable in us? This, I conceive, can never be
anfwered.
§. VIII. I doubt not at all, but that fomething al-
together as finguiar attended the fpeech of Chi ill and
his
Parti. NO CROSS, NO CROWN- 123
his difciples : for I remember it was urged upon Peter
in the high prieft's palace, as a proof of his belonging to
Jefus, when he denied his Lord : ' Surely (laid they)
4 Thou alfo art one of them ; for thy fpeech bewrayeth
' Thee :'f they had gueffed by his looks, butjufl be-
fore, that he had been with Jefus ; but when they dif-
courfed him, his language put them all out of doubt :
furely then he was one of them, and he had been with
Jefus. Something it was he had learned in his com-
pany, that was odd and obfervable ; to be fure, not of
the world's behaviour. Without queflion, the garb,
gait, and fpeech of his followers differed, as well as his
doctrine, from the world ; for it was a part of his
doctrine it mould be lb. It is eafy to believe, they
were more plain, grave, and precife ; which is more
credible, from the way which poor, confident, fearful
Peter took, to difguife the bufinefs ; for he fell to
curling and fwearing. A fad fhift ! but he thought that
the likeliefl way to remove the fufpicion, that was moll
unlike Chrift. And the policy took : for it filenced
their objections ; and Peter was as orthodox as they.
But though they found him not out, the cock's-crow
did ; which made Peter remember his dear fuffering
Lord's word, and c he went forth and wept bitterly :'
that he had denied his Mailer, who was then delivered
up to die for him.
§. IX. But our laft reafon is of moil: weight with me ;
and, becaufe argumentum ad hominem, it is moil heavy
upon our defpifers ; which is this : It mould not there-
fore be urged upon us, becaufe it is a m'oft extravagant
piece of pride in a mortal man, to require or expedl
from his fellow-creature a more civil fpeech, or grateful
language, than he is wont to give the immortal God,
and his Creator, in all his wormip to him. Art thou,
O man, greater than he that made thee ? Canft thou
approach the God of thy breath, and great judge of
thy life, with Thou and Thee, and when thou rifeil off
thy knees, fcorn a Chriftian for giving to thee (poor
mufhroom
f Mat. xxti 71 73 74.
I24 NO CROSS, NO CROWN. Part I.
mufhroom of the earth) no better language than thou
hall given to God but juft before ? An arrogancy not to
be eafily equalled ! But again, it is either too much or
too little refpeft ; if too much, do not reproach and be
angry, but gravely and humbly refufe it ; if too little,
why doll: thou fhew to God no more ? O whither is man
gone ! to what a pitch does he foar ? he would be ufed
more civilly by us, than he ufes God ; which is to have
us make more than a God of him : but he ihall want
worfhippers of us, as well as he wants the divinity in
himfelf that Jeferves to be worfhipped. Certain we
are. that the bpirit of God feeks not thefe refpe&s,
much lefs pleads for them, or would be wroth with any
that cQiifcientiouily refufe to give them. But that this
vain generation is guilty of uling them, to gratify a vain
mlr.d, is too palpable. What capping, what cringing,
what fc raping, what vain unmeant words, moft hyper-
bolical exprefiions, compliments, grofs flatteries, and
plain lies5 under the name of civilities, are men and
women guilty of in converfation ! Ah, my friends !
whence fetch you thefe examples ? What part of all the
writings of the holy men of God warrants thefe things?
But to come near to your own profefhons : Is Chrifl your
example herein, whofe name you pretend to bear ? or
thofe faints of old, that lived in defolate places, of
whom the world was not worthy?5 Or do you think you
follow the practice of thofe Chriftians, that, in obe-
dience to their Mailer's life and doclrine, forfook the
refpect of perfons, and reiinquifhed the fafhions,
honour and glory of this tranfitory world : whofe qua-
lifications lay not in external geilures, refpe&s, and
compliments, but in a meek and quiet fpirit,h adorned
with temperance, virtue, modeily, gravity, patience,
aid brotherly-kindnefs, which were the tokens of true
honour, and only badges of refpec-t and nobility in
thofe Chriftian times ? O no ! But is it not to expofe
ourfelves both to your contempt and fur}7, that we
imitate them, and not you ? And tell us, pray, are not
romances,
8 Heb. xi *• I Pet. ill 3 4.
Parti. NO CROSS, NO CROWN. 125
romances, plays, mafks, gaming, fiddlers, &c. the en-
tertainments that mod delight you ? Kad you the fpirit
of Chriftianity indeed, could you confume your mod:
precious little time in fo many unneceflary vifits, games,
aud paftimes ; in your vain compliment's, courtfhips,
feigned ftories, flatteries, and fruitlefs novelties, and
what not ? invented and ufed to your diversion, to
make you eafy in your forgetfulnefs of God ; which
pever was the Chriitian way of living, but entertain-
ment of the Heathens that knew not Gcd. O were
you truly touched with a fenic of your fins, and in any
meafure born again ; did you take up the crofs of Jelus,
and live under it, thefe things (which fo much pleafe
your wanton and fenfual nature) would find no place
with you ! This is not feeking the things that are
above/ to have the heart thus fet on things that are
below ; nor, ' working out your own falvation with fear
c and trembling,' to fpend your days in vanity. This
is not crying with Elihu, c I know not to give flattering
c titles to men; for in fo doing my Maker would foon
c take me away :' this is not to deny felf, and lay up a
more hidden and enduring fubfiance, an eternal in-
heritance in the heavens, that will not pals away. Well,
my friends, whatever you think, your plea of cuftom
will find no place at God's tribunal : the light of Chrift
in your own hearts will over-rule it, and this Spirit
againft which we teftify, mail then appear to be what
we fay it is, Say not, I am ferious about (light things :
but beware you of levity and rafhneis in ferious thii
§. X. Before Iclofe, I mall add a few tcfti monies from
men of general credit, in favour of our non-conformirv
to the world in this particular.
Luther, the great reformer (whofe layings were ora-
cles with the age he lived in, and of no lei;-, reputation
now, with many that object againft us) was fo far from
condemning our plain fpeech, that, in his LvJits, he
fports himfelf with You to a (ingle perfon, as an incon-
gruous and ridiculous fpeech, viz. Magi ft cr, rose/Iis
itus)
» CcJ. in I
126 NO CROSS, NO CROWN. Part I.
iratus} Mafter are you- angry? as abfurd with him in
Latin, as, My Matters, art thou angry? is in Englifh.
Erafmus, a learned man, and an exact critic in fpeech
(than whom, I know not any we may fo properly refer
the grammar of the matter to) not only derides it, "hut
bellows a whole difcourfe upon rendering it abfurd :
plainly manifefting, that it is impoSible to preferve num-
bers, if You, the only word for more than One, be ufed
to exprefs One ; as alfo, that the original of this cor-
ruption, was the corruption of flattery. Lipfius affirms
of the ancient Romans, that the manner of greeting now
in vogue, was not in ufe amongft them. To conclude ;
Howel, in his Hiftory of France, gives us an ingenious
account of its original ; where he not only allures us,
That anciently the peafants Thou'd their kings, but
that pride and flattery firft put inferiors upon paying a
plural refpe&to the fingle perfon of every fupcrior, and
Superiors upon receiving it. And though we had not
the practice of God and man fo undeniably to juftify
our plain and homely fpeech, yet fince we are perfuad-
ed that its original was from pride and flattery, we can-
not in confcience ufe it. And however we maybe cen-
fured as lingular, by thofe loofe and airy minds, that,
through the continual love of earthly pleafures, confider
not the true rife and tendency of words and things,
yet, to us, whom God has convinced, by his Light and
Spirit in our hearts, of the folly and evil of fuch courf-
es, and brought into a fpiritual difcerning of the nature
and ground of the world's fafhions, they appear to be
fruits of pride and flattery, and we dare not continue in
fuch vain compliances to earthly minds, left we
offend God, and burden our own- consciences. But hav-
ing been fincerely afTe&ed with the reproofs of inftruc-
r.ion, and our hearts being brought into a watchful Sub-
jection to the righteous lav/ of Jefus, fo as to bring our
deeds to the light, to fee in whom they are wrought,
if in God, or not ; we cannot, we dare not conform our-
: to the fafhions of the world thatpafs away, know-
ing
k John iii 19 20
Fart I- NO CROSS; NO CROWN, iXf
ing affuredly, that 'for every idle word that men fpeak,
* they fhall give an account in the day of judgment.'1
§. XI. Wherefore, reader, whether thou art a night-
walkiog Nicodemus, or afcofhngfcribe ; one that would
vifn the bleffed Meffiah, but in the dark cuiloms of the
world, that thou mighteil pafs as undifcerned, for fear
of bearing his reproachful crofs ; or elfe a favourer of
Haman's pride, and counteft thefe teltimonies but z
foolifh fingularity ; I muft lay, divine love enjoins me
to be a meffenger of truth to thee, and a faithful wit-
nefs againft the evil of this degenerate world, as in
other, lb in thefe things ; in which the fpirit of vanity
and lull hath got fo great an head, and lived lb long un-
controuled, that it hath impudence enough to term its
darknefs light, and to call its evil off-fpring by the
names due to abetter nature, the moreeaiily to deceive
people into the practice of them. And truly, fo very
blind and infenfible are moir, of what Spirit they are,
and ignorant of the meek and felf-denying life of holy
Jefus, whole name they profefs, that to call eaeh other
Rabbi, that is, Mailer ; to bow to men (which 1 call
worfhip) and to greet with flattering titles ; and do their
fellow-creatures homage : to lcorn that language to
themfelves that they give to God, and to ipend their time
and eftate to gratify their wanton minds ; (the cuftoms
of the Gentiles that knew not God) pafs with them for
civility, good breeding, decency, recreation, accom-
plifhments, &c. O that man would confider, fince there
are but two fpirits, one good, the other evil, which of
them it is that inclines the world to thefe things ! and
whether it be Nicodemus or Mordecai in thee, that
doth befriend thefe defpifed ChriiYians, which makes
thee afhamed to difown that openly in converfation with
the world, which the true light hath made vanity and
fin to thee in fecret ? Or, if thou art a defpifer, tell
me, I pray thee, which doit thou think thy mockery,
anger, or contempt do molt refemble, proud Hainan,
or
1 Mar. xii 36.
223 NO CROSS, NO CROWN. Part L
or good Mordecai ? My friend, know, that no man hath
more delighted in^ or been prodigal of thofe vanities
called civilities, than myfelf ; and could I have covered
my confcience under the fafhions of the world, truly
I had found a fhelter from mowers of reproach that
have fallen very often and thick upon me ', but had I,
with Joieph, conformed to Egypt's cuftoms, I had
iinned againft my God, and loft my peace. But I
would not have thee think it is a mere Thou or Title,
limply or nakedly in themfelves, we boggle at, or that
we would beget or let up any form inconfiftent with
fincerity or true civility : there is but too much of that:
but the efteem and value the vain minds of men do
put upon them, that ought to be croffed and {tripped
of their delights, conftrains us to teftify fo fteadily
againft them. And this know, from the fenfe God's
Holy Spirit hath begotten in us, that that which re-
quires thefe cuftoms, and begets fear to leave them,
and pleads for them, and is difpleafed if not ufed and
paid, is the fpirit of pride and flattery in the ground,-
though frequency, ufe, or generofny, may have abated
its ftrength in fome : and this being difcovered by the
light that now fhines from heaven, in the hearts of the
defpifed Chriftians I have communion with, neceffitates
them to this teftimony, and myfelf as one of them, and
for them, in a reproof of the unfaithful, who would walk
undifcerned, though convinced to the contrary; and for
an allay to the proud defpifers, who fcorn us as a people
guilty of affectation and lingularity. For the eternal
God, who is great amongit us, and on his way in the
earth to make his power known, c will root up every
c plant that his right hand hath not planted/ Where-
fore let me befeech thee, reader, to confider the fore-
going reafonSj which were rncftly given me from the
Lord, in that time, when my condefcenfion to thefe
fafhions would have been purchafed at almoft any rate ;
but the certain fenfe I had of their contrariety to the
meek and felf-denying life of holy Jefus, required of
me my difuie of them, and faithful teftimony againft
them. I fpeak the truth in Chrift ; I lie not ; I
would
Pinh NO CROSS, NO CROWN. „9
Would not have brought myfelf under cenfure and dii-
dain for them, could I, with peace of confeience, have
kept my belief under a worldly behaviour. It was ex-
treme irkfome to me, to decline and expofe myfelf • but
having an allured and repeated fenfe of the original of
thele vain cuftoms, that they rife from pride, felf-love
and flatter), I dared not gratify that mind in myfelf or
others. And for this rcafim it is, that I am earaeft
with my readers to be cautious how they reprove us
on this occahon ; and do once more entreat them, that
they would lenoufly weigh in themfelves, whether it be
the fp.nt of the world, or of the Father, that is fo angry
with our honeft, plain, and harmlefs Thou and Thee ■
that to every plant that God, our heavenly Father, hath
not planted in the tons and daughters of men, may be
rooted up. J
C H A P. XL
:. I. Pride leads people to an exceflive value of their
pcrions. §. 2. It is plain from the racket that is made
about blood and families: alto in the cafe offhape
and beauty. §. 3. Elood no nobility, but virtue.
%. 4. Virtue no upflart; antiquity, no nobility with-
out it, elleage and blood would bar virtue in the
prefent age. §.5. God teaches the true fenfe of
nobility, who made of one blood all nations : there
is the original of all blood. §. 6. Thefe men of
Wood, out of their feathers, look like other men.
ft. 7- This is not faid to reject, but humble the
gentleman: the advantages of that condition above
others. An exhortation to recover their loft eco-
nomy m families, out of intereft and credit. §. 8.
iiut the author has a higher motive ; the gofpel, and
the excellencies of it, which they profefs. §, q.
J he pride of pcrfons refpecting ftiape and beautv':
the wafhes, patches, paintings, dreflings, &c. This
excels would keep the poor : the mifchiefs that at-
tend it. §. 10. But pride in the old, and homely,
K yet
i3o NO CROSS, NO CROWN. Part 1.
yet more hateful : that it is ufual. The madnefs of
it. Counfel to the beautiful to get their fouls like
their bodies ; and to the homely, to fupply want of
that, in the adornment of their lafting part, their fouls,
with holinefs. Nothing homely with God, but fin.
The blelfednefs of thofe that wear ChriiVs yoke and
crofs, and are crucified to the world.
UT pride flops not here : fhe excites people
to an exceffive value and care of their per-
fons : they mull have great and punctual attendance,
ftately furniture, rich and exad apparel : all which help
to make up that pride of life, that John tells us, * is
' not of the Father, but of the world.'* A fin God
charged upon the haughty daughters of Zion, Ifa. iii.
and on the proud prince and people of Tyrus, Ezek.
xxvii. 28. Read thefe chapters, and meafure this age
by their fins, and what is coming on thefe nations by
their judgments. But at the prefent I fhall only touch
upon the firft, viz. the exceffive value people have of
their perfons ; leaving the reft to be confidered under
the lafl head of this difcourfe, which is luxury, where
they may be not improperly placed.
§. II. That people are generally proud of their per-
fons, is too viiible and troublefome ; efpecially if they
have any pretence either to blood or beauty; the one
has railed many quarrels among men ; and the other
among women, and men too often, for their fakes, and
at their excitements. But to the firfl : what a pother
has this noble blood made in the world, antiquity of
name or family ? whofe father or mother, great grand-
father, or great grand-mother, was belt defcended or al-
lied ? what flock, or what clan, they came of? what
coat of arms they gave ? which had, of right, the prece-
dence? But, methinks, nothing of man's folly has leis
fhew of reafon to palliate it.
§. III. For firft, What matter is it of whom any one
is defcended, that is notof ill-fame ; lince it is his own
virtue
a 1 John ii 16 17.
Part I- NO CROSS, NO CROWN. i-i
virtue that mud raife, or vice deprefs him ? An an-
ceftor's character is no excufe to a man's ill actions,
but an aggravation of his degeneracy : and fince virtue
comes not by generation, I am neither the better nor
the worfe for my fore-father ; to be fure, not in God's
account, nor fhould it be in man's. Nobody would
endure injuries the eafier, or rejed favours the more,
for coming by the hand of a man well or ill defended.
I confefs it were greater honour to have had no blots,
and with an hereditary eftatc to have had a lineal defcent
or worth : but that was never found, no, not in the molt
blefled of families upon earth, I mean Abraham's.
To be defeended of wealth and titles, fills no man's
head with brains, or heart with truth : thofe qualities
come from an higher caufe. It is vanity then, and moil
condemnable pride, for a man of bulk and character
to defpife another of lefs iize in the world, and of
meaner alliance, for want of them ; becaufe the latter
may have the merit, where the former has only the
effecls of it in an anceftor : and though the one be great,
by means of a fore-father; the other is fo too, but it is
by his own : then, pray, which is the bravefl man of
the two ?
§. IV. O, fays the perfon proud of blood, it was never
a good world, fince we have had fo many upftart gentle-
men 1 But what fhould others have faid of that man's
anceftor, when he flarted fir ft up into the knowledge of
the world ? for he, and all men and families, ay, and
all ftates and kingdoms too, have had their upftarts,
that is, their beginnings. This is like being the true
church becaufe old, not bercaufe good ; for families to
be noble by being old, and not by being virtuous.
No fuch matter : it mull be age in virtue, or ell'e virtue
before age ; for otherwife a man fhould be noble by
means of his predeceftbr, aud yet the predecefTor lefai
noble than he, becaufe he was the acquirer: which is a
paradox that will puzzle all their heraldry to explain !
Strange that they mould be more noble than their an-
ceftor, that got their nobility for them ! But if this be
abfurd, as it is, then the upftart is the noble man ; the
man
i32 NO CROSS, NO CROWN. Part L
man that got it by his virtue : and thofe are only in-
titled to his honour, that are imitators of his virtue ;
the reft may bear his name from his blood, but that is
all. If virtue then give nobility, which Heathens
themfelves agree, then families are no longer truly
noble, than they are virtuous. And if virtue go not
by blood, but by the qualifications of the decendants,
it follows, blood is excluded: elfe blood would bar
virtue ; and no man that wanted the one, fhould be al-
lowed the benefit of the other; which were to ftint and
bound nobility, for want of antiquity, and make virtue
ufelefs.
No, let blood and name go together; but pray let
nobility and virtue keep company, for they are neareft
of kin. It is thus pouted by God himfelf, that beft
knows how to apportion things with an equal and juft
hand. He neither likes, nor diflikes by defcent : nor
does he regard what people were, but are. He re^
members not the righteoufnefs of any man that leaves
his righteoufnefs ;b much lefs any unrighteous man for
the righteoufnefs of his anceftor.
§. V. But if thefe men of blood pleafe to think them-
felves concerned to believe and reverence God, in his
holy fcriptures, they may learn, that in the beginning
he made of one blood all nations of men, to dwell upon
all the face of the earth ; and, that we all defcendedof
one father and mother.0 A more certain original than
the beft of us can afiign. From thence go down to Noah,
who was the fecond planter of human race, and we are
upon fome certainty for our fore-fathers. "What violence
has raped, or virtue merited fince, and how far we that
are alive are concerned in either, will be hard for us
to determine but a very few ages off us.
§. VI. But, methinks it fhould fuffice to fay, our own
eyes fee that men of blood, out of their gears and trap-
pings, without their feathers and finery, have no more
marks of honour by nature ftampt upon them, than
their inferior neighbours. Nay, themfelves being
judges
b Ezek. xvfii * A6ls xvii 26
Parti. NO CROSS, NO CROWN. 133
judges, they will frankly tell us, they feel all thofe
pailions in their blood, that make them like other men,
if not farther from the virtue that truly dignifies. The
lamentable ignorance and debauchery that now rages
among too many of our greater fort of folks, is too
clear and calling an evidence in the point : and pray
tell me, of what blood are they come ?
§. VII. Howbeit, when I have laid all this, I intend
not, by debafing one falie quality, to make infolent
another that is not true. I would not be thought to
fet the churl upon the prefent gentleman's moulder ;
by no means : his rudenefs will not mend the matter.
But what 1 have writ is, to give aim to all where true
nobility dwells, that every one may arrive at it by the
ways of virtue and goodnefs. But for all this, I rauft
allow a great advantage to the gentleman ; and there-
fore prefer his ftation, jult as the apoitle Paul, who,
after he had humbled the Jews, that infulted upon the
Chriftians with their law and rites, gave them the ad-
vantage upon all other nations in ftatutes and judg-
ments. I mull: grant, that the condition of our great
men is much to be preferred to the ranks of inferior
people. For, firit, they have more power to do good :
and, if their hearts be equal to their ability, they are
bleflings to the people of any country. Secondly, the
eyes of the people are ufually directed to them ; and if
they will be kind, juit, and helpful, they ifiall have
their affections and ferviccs. Thirdly, they are nor
under equal ftraits with the inferior fort, and confe-
quently, they have more help, leifure, andoccafion, to
polifh their pailions and tempers with books and con-
verfation. Fourthly, they have more time to obferve
the actions of other nations ; to travel, and view the
laws, cultoms and interests of other countries, and
bring home whatever is worthy or imitable. And lb
an ealier way is open for great men to get honour ; and
filch as love true reputation, will embrace the bell:
means to it. But becauic it too often happens, that
great men do little mind to give God the glory of their
profperity, and to live anfvverable to his mercies ; but on
the
i34 NO CROSS, NO CROWN. Part L
the contrary c live without God m the world,' fulfilling
the lufts thereof, his hand is often feen, either in im-
poverishing or extinguishing them, and railing up men
of more virtue and humility to their eitates and dignity.
However, I mult allow, that among people of this rank,
there have been iome of them of more than ordinary
virtue, whofe examples have given light to their fami-
lies. And it has been fomething natural for fome of
their defcendants to endeavour to keep up the credit of
their houfes, in proportion to the merit of their found-
er. And, to fay true, if there be any advantage in fuch
defcent, it is not from blood, but education : for blood
has no intelligence in it, and is often fpurious and un-
certain : but education has a mighty influence, and
ftrong bias upon the atleclions and actions of men. In
this, the ancient nobles and gentry of this kingdom did
excel : and it were much to be wifhed, that our great
people would fet about to recover the ancient econo-
my of their houfes, the ftri& and virtuous dilcipline of
their anceftors, when men were honoured for their at-
chievements, and when nothing moreexpofed a man to
fhame, than his being born to a nobility that he had not
a virtue to fupport.
S. VIII. O but I have an higher motive ! the glorious
gofpel of Jefus Chrift, which having taught this northern
ifie, and all ranks pro felling to believe in it, let me pre-
vail upon yen to feek the honour that it has brought from
heaven to all the true difciples of it, who are iudeed
the followers of God's Lamb, that c takes away the fins
c of the world. 'd Receive with meekneis his gracious
word into your hearts, that iubdues the world's lufts,
and leads in the holy way to bleffednels. Here are
charms no carnal eye hath feen, nor ear heard, nor
heart perceived, but they are revealed to fuch humble
converts by his Spirit. Uemember you are but crea-
tures, and that you mult die, and after all be judged.
§\ IX. But
d John i 29.
Pan L NO CROSS, NO CRO W N. 13J
§. IX, But perfonal pride ends not in nobility of
blood ; it leads folks to a fond value of their perfons,
be they noble or ignoble ; especially if they have any
pretence to fhape or beauty. It is admirable to fee,
how much it is pofiible for lome to be taken with thein-
felves, as if nothing clfe deferved their regard, or the
good opinion of others. It would abate their folly, if
they could find in their hearts to J pare but half the
time to think of God, and their latter end, which they
mo ft prodigally ipend in warning, perfuming, painting,
patching, attiring and d re fling. In thefe things they
are precife, and very artificial ; and for coit they fpare
not. But that which aggravates the evil is, the pride
of one might comfortably fupply the need of ten*
1 Grofs impiety that it is, that a nation's pride mould
1 not be fpared to a nation's poor !' But what is this for
at lail ? only to be admired, to have reverence, draw
love, and command the eyes and affections of beholders.
And fo fantaftic are they in it, as hardly to be pleafed
too. Nothing is good, or fine, or fafhionahle enough
for them ; the fun itfelf, the blcfling of heaven and
comfort of the earth, mult not fhine upon them, left-
it tan them ; nor the wind blow, for fear it mould dis-
order them. O impious nicety! yet while they Value
themfelves above all elfe, they make themfelves the
vaffals of their own pride : worfhipping their fhape,
feature, or complexion, whichfoever is their excellency.
The end of all which is, but too often, to excite un-
lawful love, which I call luft, and draw one another into
as miferable as evil circumftances. In (ingle perfons
it is of ill confequence ; for if it docs not awaken un-
chafte deiires, it lays no foundation for folic! and lafting
union : want of which helps to make fo many unhappy
marriages in the world : but in married people, the fill
is aggravated ; for they have none of right to pleafe,
but one another ; and to affect the gaiety and vanity of
youth, is an ill lign of loving and living well at home :
it looks rather like dreffing for a market. It has fad
effects in families ; difcontents, partings, duels, poi-
fonings, and other infamous murders. No age can
bcucr
i36 NO CROSS, NO CROW N. fori I
better tell us the fad efTedts of this fort of pride, thai!
this we live in ; as, how exceflive wanton, fo how fatal
it has been to the fobriety, virtue, peace, and health
of families in this kingdom.
§. X. But I muft needs fa)7, that of all creatures this
fort of pride does leaft become the old and homely, if
I may call the ill-favoured and deformed fo 5 for the
old are proud only of what they had ; which fhews to
their reproach, their pride has out-lived their beauty,
and when they mould be a repenting, they are making
work for repentance. But the homely are yet worfe,
they are proud of what they never had, nor ever can
have. Nay, their perfons feem as if they were given for
a perpetual humiliation to their minds ; and to be
proud of them, is loving pride for pride's fake, and to
be proud without a temptation to be proud. And yet
in my whole life I have obferved nothing more doating
on itfelf : a flrange infatuation and enchantment of
pride ! what ! not to fee right with their eyes, becaufe
of the partiality of their minds ? This felf-love is blind
indeed. But to add expenfe to the vanity, and to be
coftly upon that which cannot be mended, one would
think they fhould be downright mad ; efpecially if
they confider that they look the homelier for the things
that are thought handfome, and do but thereby draw
their deformity more into notice, by that which does fo
little become them.
But in fuch perfons follies we have a fpecimen of man ;
what a creature he is in his lapfe from his primitive
image. All this (as Jefus 4 aid of fin of old) comes
from within ;d that is the difregard that man and woman
have to the Word of their Creator in their hearts, which
fhews pride, and teaches humility and felf-abafement,
and diredls the mind to the true object of honour and
worfhip ; and that with an awe and reverence fuitableto
his fovereignty and majefty. Poor mortals ! but living
dirt; made of what they tread on ; who, with all their
pride, cannot fecure themlelvcs from the fpoil of fick-
nels5
d Mat. xv 11 18 19 20.
Parti. NO CROSS, NO CROWN. i37
ncfs much lcfs from the the ftroke of death.- O ! did
people confider the inconftancy of all vifible things,
the crofs and adverfe occurrences of man's life, the
certainty of his departure, and eternal judgment, it is
to be hoped, they would bring their deeds to Chrift's
light in their hearts, and they would fee if they were
wrought in God or no, as the beloved difciple tells us
from his dear Mailer's mouth/ Art thou fhapely,
comely, beautiful; the exact draught of an human
creature ? admire that power that made thee fo. Live
an harmonious life to the curious make and frame of
thy creation ; and let the beauty of thy body teach thee
to beautify thy mind with holinefs, the ornament of the
beloved of God. Art thou homely or deformed ? mag-
nify that goodnefs which did not make thee a beaft ;
and with the grace that is given unto thee (for it has
appeared unto all) learn to adorn thy foul with enduring
beauty. Remember, the king of heaven's daughter,
the church (of which true Chriftians are members) is
all glorious within : and if thy foul excel, thy body will
only fet oif the luftre of thy mind. Nothing is homely
in God's fight but fin : and that man and woman that
commune with their own hearts, and fin not: who in the
light of holy Jefus, watch over the movings and incli-
nations of their own fouls, and that fupprefs every evil
in its conception, they love the yoke and crofs of Chrifl,
and are daily by it crucified to the world, but live to
God in that life which outlives the fading fatisfaclions
of it.
CHAP. XII
i. The character of a proud man: a glutton upon
himfelf. Is proud of his Pedigree. §• 2. He is in-
folentandquarrelfome, but cowardly, yet cruel. §. 3.
An ill child, fubjeft and fervant. §. 4. Unhofpitable.
§. 5. No friend to any. §. 6. Dangerous and mif-
S chievous
e Dent, xxx 14 Rom. x 8 f John iii 20 31
i38 NO CROSS, NO CROWN. Parti.
chievous in power. §. 7. Of all things pride bad in
minifters. §. 8. They claim prerogative above all
others. §. 9. And call themfelves the clergy; their
lordlinefs and avarice. §. 10. Death fwallows all.
§. 1 1. The way to efcape thefe evils.
§. 1. r I ^O conclude this great head of pride, let us
JL briefly fee upon the whole matter, what is
the character of a proud man in himfelf, and in divers
relations and capacities. A proud man then is a kind
of glutton upon himfelf; for he is never fatisfied with
loving and admiring himfelf; whilft nothing elfe with
him is worthy either of love or care : if good enough
to be the fervant of his will, it is as much as he can find
in his heart to allow : as if he had been only made for
himfelf, or rather that he had made himfelf. For as
he defpifes man, becaufe he cannot abide an equal, fo
he does not love God, becaufe he would not have a
fuperior: he cannot bear to owe his being to another,
left he mould thereby acknowledge one above himfelf.
He is one that' is mighty big with the honour of his
anceftors, but not of the virtue that brought them to it;
much lefs will he trouble himfelf to imitate them. He
can tell you of his pedigree, his antiquity, what eftate,
what matches ; but forgets that they are gone, and that
he mud die too.
§. II. But how troublefome a companion is proud
man ! ever pofkive and controuling ; and if you yield
not, infolent and quarrelfome ; yet at theupfhot of the
matter, cowardly : but if itrongeft, cruel. He has no
bowels of adverfity, as if it were below him to be fenfi-
ble; he feels no more of other men's miferies, than if he
was not a man, or it was a fin to be fenfible. For not
feeling himfelf interefted, he looks no farther : he will
not dilquiet his thoughts with other men's infelicities :
it fhali content him to believe they are juft : and he had
rather churlifhly upbraid them as the caufe, than be rea-
dy to commiferate or relieve them. So that compaflion
and charity are with him as ulelefs, as humility and
rneeknefs are hateful.
§. III. A
Parti. NO CROSS, NO CROWN. 139
§. III. A proud man makes an ill child, fervant, and
fubject : he contemns his parents, mafter and prince :
he will not be fubjecl;. He thinks himfclf too wife, or
too old, to be directed ; as if it were a flavifh thing to
obey ; and that none were free, that may not do what
they pleafe ; which turns duty out of doors, and de-
grades authority. On the other hand, if it be an hul-
band, or father, or mafter, there is fcarcely any enduring.
He is fo infufferably curious and tefty, that it is an af-
fliction to live with him : for hardly can any hand carry
it even enough to pleafe him. Some peccadillo about
his clothes, his diet, his lodging, or attendance, quite
diforders him : but efpecially if he fancies any want in
the ftate and refpect he looks for. Thus pride deftroys
the nature of relations : on the one fide, it learns to
contemn duty : and on the other fide, it turns love into
fear, and makes the wife a fervant, and the children
and fervants, Daves.
§. IV. But the proud man makes an ill neighbour too 5
for he is an enemy to hofpitality ; he defpifes to receive
kindnefs, becaufe he would not fhew any, nor be thought
to need it. Befides, it looks too equal and familiar for
his haughty humour. Emulation and detraction are
his element 5 for he is jealous of attributing any praile
to others, where juft, left that mould cloud and lefTen
him, to whom it never could be due; he is the man
that fears what he fhould wifh, to wit, that others
fhould do well. But that is not all ; he malicioufly
mifcalls their acts of virtue, which his corruptions will
not let him imitate, that they may get no credit by them.
If he wants any occafion of doing mifchief, he can make
one; either, they ufe him ill, or have lb me defign upon
him ; the other day they paid him not the cap and knee,
the diftance and refpect he thinks his quality, parts, 01
merits do require. A fmall thing ferves a proud man
to pick a quarrel ; of all creatures the moil jealous, ful-
len, fpiteful, and revengeful : he can no more forgive
an injury, than forbear to do one.
§. V. Nor is this all ; a proud man can never be a
friend to any body. For befides that his ambition may
always
156 NO CROSS, NO CROWN. Part I.
always be bribed by honour and preferment to betray
that relation, he is unconverfible ; he mult not be ca-
techifed and counfelled, much lefs reproved or contra-
dieted ; no, he is too covetous of himfelf to fpare ano-
ther man a mare, and much too high, ftiff, and touchy ;
he will not away with thofe freedoms that a real friend-
ship requires. To fay true, he contemns the character ;
it is much too familiar and humble for him; his mighty
foul would know nothing befides himfelf, and vaiTals to
flock the world. He values other men as we do cattle;
for their fervice only ; and, if he could, would ufe them
fo ; but as it happens, the number and force are une-
qual.
§. VI. But a proud man in power is very mifchievous ;
for his pride is the more dangerous by his greatnefs,
fmce from ambition in private men, it becomes tyranny
in them : it would reign alone ; nay, live fo, rather than
have competitors : out Cafar, aut nullus. Reafon mull
not check it, nor rules of law limit it ; and either it
can do no wrong, or it is fedition to complain of the
wrong that it doe8. The men of this temper would
have nothing thought amifs they do ; at leaft, they
count it dangerous to allow it to be fo, though fo it be ;
for4 that would imply they had erred, which it is always
matter of Hate to deny. No, they will rather choofe to
perifh obftinately, than by acknowledging, yield away
the reputation of better judging to inferiors : though it
were their prudence to do fo. And indeed, it is all the
fatisfaclion that proud great men make to the world for
the miferies they often bring upon it, that firil or laii,
upon a divifion, they leave their real intereft to follow
fome one excefs of humour, and are al molt ever deftroy-
ed by it. This is the end pride gives proud men, and
the ruin it brings upon them, after it has punifhed
others by them.
§. VII. But above all things, pride is intolerable in
men pretending to religion; and, of them, in minifters;
for they are names of the greatefl contradiction. I
fpeak without refpect or anger to perfons or parties; for
I only touch upon the bad of all. What fhall pride do
with
Parti. NO CROSS, NO CROWN. 141
with religion, that rebukes it ? or ambition with minif-
ters, whofe very office is humility ? And yet there are
but too many of them, that, befides an equal guilt with
others in the flefhly pride of the world, are even proud
of that name and office, which ought always to mind
them of felf-denial. Yea, they uieit as the beggars do
the name of God and Chrift, only to get by it : placing
to their own account the advantages of that reverend
profeffion, and thereby making their function but a
politic handle to raile themfelves to the great prefer-
ments of the wrorId. But, O then, how can fuch be his
miniiters, that faid, c My kingdom is not of this world?7
Who, of mankind, more felf-conceited than thefe men ?
If contradicted, as arrogant and angry as if it were their
calling to be fo. Counlel one of them, he fcornsyou ;
reprove him, and he is almolt ready to excommunicate
you. 'lama minifler and an elder :' flying thitherto
fecure himfelf from the reach of juft ceniure, which in-
deed expofes him but the more to it : and therefore his
fault cannot be the lefs, by how much is it worfeinami-
niller do ill, and fpurnat reproof, than an ordinary man.
§. VIII. Obut he pleads an exemption by his office !
What ! fhall he breed up chickens to pick out his own
eyes ? be rebuked or inftrudfed by a lay-man, or parifh-
ioner ? a man of lefs age, learning, or ability ! noluch
matter ; he would have us believe that his miniilerial
prerogative has placed him out of the reach of popular
impeachment. He is not fubjecr. to vulgar judgments.
Even queftions about religion are fchifm : believe as he
fays : it is not for you to pry fo curiou fly into the myf-
teries of religion : never good day fince lay-men med-
dled fo much with the minifter's office Not confider-
ing, poor man ! that the contrary is moil: true; not many
good days fince miniflers meddled fo much in lay-
men's bufinefs. Though perhaps there is little reafon
for thediftinction, befides fpiritual gifts, and the improve-
ment of them by a diligent ufe of them for the good of
others,
Such
i42 NO CROSS, NO CROWN. Parti*
Such good fayings as thefe, * Be ready to teach ;
* anfwer with meeknefs : let every man fpeak as of the
* gift of God, that is in him : if any thing be revealed
' to him that fits by, let the firft hold his peace ; be
c not lords over God's heritage, but meek and lowly ;
* warning the feet of the people, as Jefus did thofe of
* his poor difciples;'3 .are unreafonable and antiquated
inftruclions with fome clergy ; and it is little lefs than
herefy to remember them of thefe things : to be fure
a mark of great difaffc&ion to the church, in their opi-
nion. For by this time their pride has made them the
church, and the people but the porch at beft ; a cypher
that fignifies nothing, unlefs they clap their figure be-
fore it ; forgetting, that if they were as good as they
fhould be, they could be but minifters, ftewards, and
under-fhepherds : that is, fervants to the church, family,
flock, and heritage of God ; and not that they are that
church, family, flock, and heritage, which they are
only fervants unto. Remember the words of Chrift,
' Let him that would be greateft be your fervant.'b
§. IX. There is but one place to be found in the
holy fcripture, where the word clems (*&&%) can pro-
perly be applied to the church, and they have got it
to themfelves ; from whence they call themfelves the
clergy, that is, the inheritance or heritage of God.
Whereas Peter exhorts the minifters of the gofpef,
1 not to be lords over God's heritage, nor to feed them
1 for filthy lucre.'c Peter (belike) forefaw pride and
avarice to be the minifter's temptations ; and, indeed,
they have often proved their fall : and, to fay true,
they could hardly fall by worie. Nor is there any ex-
cufe to be made for them in thefe two refpecls, which is
not worfe than their fin. For if they have not been
lords over God's heritage, it is becaufe they have made
themfelves that heritage, and dif-inherited the people ;
fo that now they may be the people's lords, with afalvo
to good old Peter's exhortation.
And
a 2 Tim. ii 2i 25 Tit. iii 1 Cor. xiv 30 b Mat. xx 26
c 1 Pet, v 2 3.
Part I- NO CROSS, NO CROWN. i43
And for the other fin of avarice, they can only avoid
it, and fpeak truth, thus, * that never feeding the flock,
* they cannot be faid to feed it for lucre :' that is, they
get the people's money for nothing. An example of
which is given us, by the complaint of God himfelf,
from the practice of the proud, covetous, falfe prophets
of old, ' that the people gave their money for that which
1 was not bread, and their labour for that which did not
c profit them :,d and why? Becaufe then the pried had
no vifion ; and too many now delpife it:
§. X. But alas ! when all is done, what folly, as well
as irreligion, is there in pride? It cannot add one cubit
to any man's ftature : What erodes can it hinder ?
What difappointments help, or harm fruftrate? It de-
livers not from the common ftroke; ficknefs disfigures;
pain misfhapes ; and death ends the proud man's fa-
brick. Six foot of cold earth bounds his big thoughts ;
and his perfon, that was too good for any place, muft
at laft lodge within the flrait limits of fo little and fo
dark a cave : and who thought nothing well enough for
him, is quickly the entertainment of the loweft of all
animals, even worms themfelves. Thus pride and
pomp come to the common end ; but with this differ-
ence, lefs pity from the living, and more pain to the
dying. The proud man's antiquity cannot fecure him
from death, nor his heraldry from judgment. Titles of
honour vanifh at this extremity; and no power or
wealth, no diflance or refpedt can refcue or infurethem :
as the tree falls, it lies; and as death leaves men, judg-
ment finds them.
§. XI. O, what can prevent this ill conclufion? and
what can remedy this woful declenfion from ancient
mecknefs, humility, and piety, and that godly life and
power which were fo confpicuous in the authority of
the preachings, and examples of the living, of the firft
and pureft ages of Chriftianity ! truly, nothing but an
inward and fmcere examination, by the teitimony of the
holy Light and Spirit of Jems, of the condition of their
fouls
d Iiau lv 2
i44 NO CROSS, NO CROWN- Parti.
fouls and minds toward Chrift, and a better inquiry into
the matter and examples of holy record. It was his
complaint of old, c that light was come into the world,
c but men loved darknefs rather than light, becaufe
' their deeds were evil.'0 If thou wouldeft be a child
of God, and a believer in Chrift, thou mull be a child
of light. O man! thou muft bring thy deeds to it,
and examine them by that holy lamp in thy foul, which
is the candle of the Lord, that fhews thee thy pride and
arrogancy, and reproves thy delight in the vain fa-
fhions of this world. Religion is a denial of felf; yea,
of iclf-religion too. It is a firm tie or bond upon the
foul to holinefs, whofe end is happinefs ; for by it men
come to fee the Lord. c The pure in heart (fays Jefus)
* fee God :'f he that once comes to bear Chrift's yoke,
is not carried away by the devil's allurements; he finds
excelling joys in his watchfulneis and obedience. If
men loved the crofs of Chrift, his precepts and doc-
trine, they would crofs their own wills, which lead
them to break Chrift's holy will, and lofe their own
fouls in doing the devil's. Had Adam minded that
holy light in paradife more than the ferpent's bait, and
ftayed his mind upon his Creator, the rewarder of fide-
lity, he had feen the fnare of the enemy, and refilled
him. O do not delight in that which is forbidden !
look not upon it, if thou wouldeft not be captivated
by it. Bring not the guilt of fins of knowledge upon
thy own foul. Did Chrift fubmit his will to his
Father's, and, for the joy that was fet before him, endure
the crofs, and defpife the fhame of a new and untrod-
den way to glory?5 Thou alfo muft fubmit thy will to
Chrift's holy law and light in thy heart, and for the
reward he fets before thee, to wit, eternal life, endure
his crofs, and defpife the fhame of it. All delire to re-
joice with him, but few will fuffer with him, or for him.
Many are the companions of his table ; not many of his
abilinence. The loaves they follow, but the cup of
his agony they leave. It is too bitter : they like not
to
r John in 19 r Mat. y« * Heb. i 2
Parti. NO CROSS, NO CROWN. i4j
to drink thereof. And divers will magnify his mira-
cles, that are offended at the ignominy of his crofs.
But, O man ! as he for thy falvation, fo thou for the
love of him muft humble thyiclf, and be contented to
be of no reputation,11 that thou mayell follow him ;
not in a carnal, formal way, of vain man's tradition and
prescription, but as the Holy Ghoft by the apoftle doth
exprefs it, ' In the new and living way," which Jeftu
hath confecrated, that brings all that walk in it to the
eternal reft of God : whereinto be himfelf is entered,
who is the holy and only blefled Redeemer.
CHAP. XIII.
5. i. Avarice (the fecond capital luft) its definition and
diftincYton. §. 2. It confiirs in a defire of unlawful
things. §. 3. As in David's cafe about Uriah's wife.
§. 4. Alio Ahab's about Naboth's vineyard. §. 5.
Next, in unlawful defires of lawful things. §. 6.
Covetoufneis is a mark of falfe prophets. §. 7. A
reproach to religion. $. 8- An enemy to govern-
ment. §. 9. Treacherous. §. 10. Opprcfiivc. g. 11.
Judas an example. §. 12. So Simon Magus. §. 13.
Laftly, in unprofitable hoarding of money. §. 14.
The covetous man a common evil. §. 15. His hy-
pocrify. S. 16. Gold his god. §• 17. He is fparing
to death. §. 18. Is reproved by Chrift and his fol-
lowers. §. 19. Ananias and Sapphira's fin and judg-
ment. §. 20. William Tindal's difcourfe on that
fubjeel referred unto. §.21. Peter Charron's tcili-
mony againft it. §. 22. Abraham Cowley's witty
and iharp fatire upon it.
§. I. T AM come to die fecond part of this difcourfe,
. J^ which is avarice, or covetoufneis, an epidemical
and a raging diftemper in the world, attended with all
the miichief that can make men miferable in themfelves,
T and
Pkil ii - Hcb. x 19 20
i46 NO CROSS, NO CROWN. Parti.
and in fociety : fo neara-kin to the foregoing evil, pride,
that they are fcldorn apart : liberality being almoft as
hateful to the proud as to the covetous. 1 fhall define
it thus : Covetouihefs is the love of money or riches :
' which (as the apoftle hath it) is the root of all evil,'a
It brancheth itielf into theie three parts : Firit, Defiring
of unlawful things. Secondly, Unlawfully defiring of
lawful things. And laftly, Hoarding up, or unprofit-
ably with-holding the benefit of them from the relief
of private perfons, or the public. I fhall firft deliver
the fenfe of fcripture, and what examples are therein
afforded againft this impiety : and next my own reafons,
with fome authorities from authors of credit : by which
it will appear, that the working of the love of riches
out of the hearts of people, is as much the bufinefs of
the Crofs of Chrifi, as the rooting out of any one fin
that man is fallen into.
§. II. And firft, of defiring or coveting of unlawful
things : It is exprefsly forbidden by God himfelf, in
the law he delivered to Mofes upon Mount Sinai, for
a rule to his people, the Jews, to walk by : ' Thou
6 fhalt not covet (faith God) thy neighbour's houfe,
- thou fhalt not covet thy neighbour's wife, nor his
c man-fervant, nor his maid-fervant, nor his ox, nor his
' afs, nor any thing that is thy neighbour's.'11 This
God confirmed by thunderings and lightnings, and
otherfenfible folemnities, to itrike the people with more
awe in receiving and keeping of it, and to make the
breach of theie moral precepts more terrible to them,
Micah complains full-moutrfd in his time, * They covet
1 fields, and take them by violence;'0 but their end
was mifery. Therefore was it laid of old, ' Wo to
1 them that covet an evil covctoufnefs :' this is to our
point. We have many remarkable inllances of this in
fcripture; two of which I will briefly report.
§. III. David, though otherwife a good man, by un-
vatchfulnefs is taken ; the beauty of Uriah's wife was
too hard for him, being diiarmed, and off from his
fpiritual
a Ephef. v $ $ i Tim. vl. 9 10 b Excel, xx c Mic. i 2
Parti. NO CROSS, NO CROWN. 147
fpiritual watch. There was no difluafive would do:
Uriah mutt be put upon a defperate fervice, where it
was great odds if he furvived it. This was to hafteu
the unlawful fatisfaction of his dehres by a way that
looked not like direct murder. The contrivance took ;
Uriah is killed, and his wife is quickly David's. This
interpreted David's covetoulhefs. But went it off fo ?
No, David had (harp lauce with hie meat. ■ His plea-
* fu re loon turned to anguilh and bittcrnefs of fpirit-:
* his foul was overwhelmed with forrow : the wa\
1 went over his head: he was contained within him:
« he was ttuck in the mire and clay; he cried, he
1 wept; yea, his eyes were as a fountain of tears.
« Guiltinefs was upon him, and he mutt be purged ;
« his fins waflied white as fnow, that were as red as
c crimfon, or he is undone for ever.'J His repeotan
prevailed: behold, what work this part of covetoufneis
makes ! what evil, what forrow ! O that the people of
this covctoufnefs would let the fenfe of David's forrows
fink deep into their fouls, that they might come to
David's falvation ! ' Rettore me,' faith that good man :
it feems he once knew a better ttate : yes, and this may
teach the better fort to fear, and Hand in awe too, left
they fin and fall. For David was taken at a diiadvan-
* tage : he was off his watch, and gone from the crofs :
the law was not his lamp and light, at that inftantj
he was a wanderer from his fafety, his ftrong tower, and
lb furprifed : then and there it was that the enemy met
him, and vanquifhed him. #
6, IV. The fecond inliance is that of Naboth s vine-
yard: it was coveted by Ahab and Jezebel:6 that which
led them to fuch an unlawful deiirc, found means to
nccomplifh it. Naboth mull die, for he would not fell
it. To doit, they accufe the innocent man of blaf-
phemy, and find two knights of the pott, fons of Be-
lial, to evidence againft him. Thus, in the name of
God, and in (hew of pure zeal to his glory, Naboth
mult
'* P(a!. li PfaL UxVli Pial. xlii 7 P&t U« * 14 Pul.
iv 67 c I Kings x:i
i48 NO CROSS, NO CROWN. Part L
mull die ; and accordingly was floned to death. The
news of which coming to Jezebel, fhe bid Ahab arife
and take poiTeffion, for Naboth was dead ; butGod fol-
lowed both of them with his fierce vengeance. ' In the
' place where the dogs licked the blood of Naboth
c (faith Elijah in the name of the Lord) lhall dogs lick
c thy blood ; even thine : and I will bring evil upon
c thee, and take away thy polterity;' and of Jezebel
(his wife and partner in this covetoufuefs and murder)
he adds, ' the dogs lhall eat her flefh by the walls of
c Jezreel.' Here is the infamy and punifhment due to
this part of covetoufuefs. Let this deter thofe that de-
fire unlawful things ; the rights of others : for God that
is juft, will certainly repay fuch with intereft in the end.
But perhaps thefe are few : either that they do not or
dare not fhew it, becaufe the law will bite if they do.
But the next part hath company enough, that will yet
exclaim againft the iniquity of this part of covetoufuefs ;
and by their feeming abhorrence of it, would excufe
themfelves of all guilt in the reft : let us confider that.
§. V. The next and molt, common part of covetouf-
uefs is, the unlawful defire of lawful things; efpecially
of riches. Money is lawful, ' but the love of it is
c the root of all evil,' if the man of God fay true.
So riches are lawful ; but they that pur.fue them ' fail
c into divers temptations, fnares aud lulls;' if the fame
good man fay right. He calls them c uncertain' to
lhew their folly and danger that fet their hearts upon
them. Covetoufuefs is hateful to God : he hath de-
nounced great judgments upon thofe that are guilty
of it. God charged it on Ifrael of old, as one of the
reafons of his judgments: ' For the iniquity of his
£ covctoulhefs (faith God) was 1 wroth, and fmote
c him.' In another place, £ Every one is given to
c covetoufnefs ; and from the prophet to the prieft,
' every one dealeth falfcly ; therefore will I give their
1 wives unto others, and their fields to them that lhall
* inherit them.' In another place, God complained
thus: ' Cut thine eyes and thy heart are not but for
1 thy
Parti. NO CROSS, NO CROWN.
lA)
e thy covetoufnefs.'* Ly Ezekiel God renews and re-
peats li Is complaint againft their covetoufnefs : ' and
' they come to thee as the people, and fit before thee
' as my people : they hear thy words, but will oot do
' them; with their mouths they fhew much love, but
< their hearts go after covetoufnefs. 's Therefore God,
in the choice of magillrates, made it part of their
qualification, to hate covetoufnefs ; foreseeing the
chief that would follow to that fociety or govern
where covetous men were in power; that felf would
bias them, and they would leek their own ends at
the colt of the public. David defired, * that
' heart might not incline to covetoufnefs, but to the
£ testimonies of his God.'h And the wife man
prefsly tells us, that, ' He that hateth covetoufnefs,
' fhall prolong his days ;'' making a curie to follow it,
And it is by Luke charged upon the Pharifees, as a
mark of their wickednefs. And Chriir., in that cvan-
gelift, bids his followers take c heed and beware of
covetoufnefs :'k and he giveth a reafon for it, that car-
rieth a moil excellent inftru&ion in it; ' for (faith he)
* a man's life confifleth not in the abundan.ee oi
' things which he pofTeiTeth :" but he goeth farther :
he joins covetoufnefs with adultery, murder, and blaf-
phemy.m No wonder then if the apollle Paul is fo
liberal in his cenfure of this e\il : he placet!) it with all
unrighteoufnefs, to the Romans :n to the Ephehans he
writeth the like ; and addeth, c Let not covetoul
£ be fo much as named among you :'° and bids the
Coloflians, ' mortify their members ;'p and names ie-
veral fins, as fornication, uncleannefs, and fucfa
but ends with covetoufnefs ; with this at the tail of it,
' which (faith he) is idolatry.' And we know th<
not a greater offence agaiuft God : nay, this ver}
calls' the love of money the root of all evil : which
4 (faith he) whilft fome have coveted after, the}' have
E . red
f Ifa. Ivii 17 Jcr. vi 13 ch. Tiii 10 and xxii kxziii
31 h Pfal. cxJx 36 ' Prov. xxvi 16 k Luke xvi 14 ' Luke xii
15 ■« Mark vii 22 n Rom. i 19 ° Eph. v 3 156,
I r0 NO CROSS, NO C R O W N. Part I-
* erred from the faith, and pierced themfelves through
1 with divers forrows : for they that will be rich, fall
' into temptation, and a fnare, and many foolifh and
c hurtful J ufts. O man of God (faith he tohih beloved
c friend Timothy) Sec thefe things, and follow after
* righteouinefs, faith, love, patience, and meeknefs.'q
§. VI. Peter was of the fame mind ; for he maketh
eovetoufoefs to be one of the great marks of the falie
prophets and teachers that fhould arife among the
Chriflians; and by that they might know them : c Who
* (faith he) through covetouihefs, fhall, with feigned
' words, make merchandize of you.'r To conclude,
therefore, the author to the Hebrews, at the end of his
epiftle, leaves this (with other things) not without
great zeal and weight upon them : ' Let (faith he) your
,' converfation be without eovetoufoefs' (he refts not in
this generality, but goes on) c and be content with
* fuch things as you have : for God hath faicl, I will
1 never leave thee, nor forfake thee :" What then ?
Muft we conclude that thole who are not content, but
feek to be rich, have forfaken God r The conclufion
feems hard; but yet it is natural : for fuch, it is plain,
are not content with what they have ; they would have
more ; they covet to be rich, if they may ; they live
not with thofe dependencies and regards to Providence,
to which they are exhorted : nor is godiinefs, with con-
tent, great gain to them.
§. VII. And truly it is a reproach to a man, especially
the religious man, that he knows not when he hath
enough ; when to leave off; when to be Satisfied : that
notwithstanding God fends him one plentiful feafon of
gain after another, he is fo far from making that the
caufe of withdrawing from the trafneks of the world,
that he makes it a reafon of launching farther into it :
as if the more he hath, the more he may. He therefore
renewcth his appetite, belli rs himfelf more than ever,
that he may have his Share in the fcramble, while any
thing
Q i Tim. vio 10 ii ' 2 Pet. u i i lltb. xiii ?.
Part I. NO QROSS, NO CROWN. i5t
thing is to begot : this is as if cumber, not retirement,
and gain, not content, were the duty and comfort of a
Chriilian. O that this thi: was better confidered I
for by not being io obfervable nor obno.xious to the
Jaw as other vices are, there is more danger, for'
of that check. It is plain that moft people (trive not
for fubftance, but wealth. .Some there be that U»
ftrongly, and fpend it liberally, when they have got it.
Though this be finful, yet more commendable than to
love money for money's fake. That is one of the baled
paflions the mind of man can be captivated with : a
perfect lull; and a greater, and more foul-defiling one
there is not in the whole catalogue of concupifcence.
Which confidered, fhould quicken people into a fertous
examination, how far this temptation of love of
money hath entered them ; and the rather, becaufe the
ileps it maketh into the mind are almoll inlenlible,
which renders the danger greater. Ihoufands think
thernfelves unconcerned in the caution, that yet are
perfectly guilty of the evil. How can it be othcrwife,
when thole that have, from a low condition, acquired
thoufands, labour yet to advance, \c-, double
treble thofe thoufands ; and that with the lame care and
contrivance by which they got them. Is this to live
comfortably, or to be rich? Do we not fee how early
they rife ; how late they go to bed ? how full of the
change, the fhop, the warehoufe, the cuftom-houfe ;
of bills, bonds, charter-parties, &c. they are ? running
up and down as if it were to i'ave the life of a con-
demned innocent. An inlatiable lull, and therein un-
grateful to God, as well as hurtful to men ; who giveth
it to them to ufe, and not to love: that is the abufei
And if this care, contrivance, and induilry, and that
continually, be not from the love of money, in thole
that" have ten times more than they began with, and
much more than thev fpend or need, 1 know not what
teftimony man can gi\e of his love to any thing*
g. VIII. To conclude, It is an enemy to government
in magiftrates ; for it tends to corruption. Wherefore
thole that God ordained, were fuch as feared him, and
hated
132 NO CR.OSS, NO CROWN. Part I.
hated covetoufnefs. Next, it hurts focicty ; for old
traders keep the young ones poor : and the great reafon
why ibme have too little, and fo are forced to drudge
like fiaves to feed their families, and keep their chin
above water, is, becaufe the rich hold faff, and prefs to
be richer, and covet more, which dries up the little
ftreams of profit from fmaller folks. There iliould be
a itandard, both as to the value and time of traffick :
and then the trade of the mailer to be fhared among his
fervants that deferve it. This were both to help the
young to get their livelihood, and to give the old time
to think of leaving this world well, in which they have
been fobufy, that they might obtain a ihare in the other,
of which they have been fo carelefs.
§. IX. There is yet another mifchief to government ;
for covetoufnefs leads men toabufe and defraud it, by
concealing or falfifying the goods they deal in : as
bringing in forbidden goods by Health, or lawful goods
so as to avoid the payment of dues, or owning the goods
of enemies for gain ; or that they are not well made, or
full meafure ; with abundance of that fort of deceit.
§. X. But covetoufnefs has caufed deilructive feuds in
families : for eftates falling into the hands of thofe,
whofe avarice has put them upon drawing greater profit
to themfelves than was confident with ju-ftice, has
given birth to much trouble, and caufed great oppref-
hon. It too often falling out, that fuch executors have
kept the right owners out of pofTeflion with the money
they mould pay them.
§. XI. But this is not all ; for covetoufnefs betrays
friendfhip : a bribe cannot be better placed to do an ill
thing, or undo a man. Nay, it is a murderer too often
both of foul and body : of the foul, becaufe it kills that
life it iliould have in God : where money matters the
mind, it extinguifhcs all love to better things : of the
body, for it will kill for money, by aiTaffinations,
poifons, falfe witncfs, &c. I fhall end this head of
covetoufnefs, with the fin and doom of two covetous
men, Judas, and Simon Magus.
Judas's
Part I. NO CROSS, NO CROWN. ,53
Judas's religion fell in thorny ground : love of money
choked him. Pride and anger in the Jews endeavoured
to murder Chrift ; but till covetoufnefs let her hand to
effect it, they were all at a lofs. They found Judas
had the bag, and probably loved money ; they would
try him, and did. The price was fet, and Judas be-
trays his Ma fie r, his Lord (that never did him wrong)
into the hands of his moft cruel adverfaries. But to
do him right, he returned the money, and to be re-
venged on himfelf, was his own hangman. A wicked
act, a wicked end. Come on, you covetous ! What
fay ye now to brother Judas? Was he not an ill man t
Did he not very wickedly ? Yes, yes. Would you have
done fo? No, no, by no means. Very well ; but ib
faid thole evil Jews of iioning the prophets, and that yet
crucified the beloved Son of God; he that came to
fave them, and would have done it, if they had received
him, and not rejected the day of their violation. Rub
your eyes well, for the dull has got into them ; and care-
fully read in your own conlciences, and fee, if, out of
love to money, you have not betrayed the jufi One in
yourfelves, and fo are brethren with Judas in iniquity.
I fpeak for God agaiuft an idol ; bear with me : have
you not refilled, yea, quenched the good fpirit of
thrift, in your purfuit after your beloved wealth :i
1 Examine yourfelves, try yourfelves ; know ye not
c your ownfeives, that if Chrilt dwell not (if he rule
c not, and be not above all beloved) in you, you are
' reprobates ;" in an undone condition ?
§. XII. The other covetous man is Simon Magus, a
believer too; but his faith could not go deep enough
for covetoufnefs. He would have driven a bargain
with Peter, fo much money for fo much Holy Ghoft ;
that he might fell it again, and make a good trade of
it ; corruptly meafuring Peter by himfelf, as if he had
only had a better knack of cozening the people than
himfelf, who had fet up in Samaria for the great power
of God, before the power of God in Philip and Peter
U undeceived
1 2 Cor. xiii 5.
i54 N O CROSS, NO CROW N. Part L
undeceived the people. But what was Peter's anfwer
and judgment? 'Thy money (fays he) perifh with
1 thee : thou hail neither part nor lot in this matter ;
1 thou ait in the gall of bitternefs, and in the bond of
* iniquity :**■ a difmal fentence. Behdes, it tends to
luxury and riles often out of it ; for from having much
they fpend much, and fo become poor by luxury : fuch
are covetous to get, to fpend more, which temperance
would prevent. For if men would not, or could not,
by good laws well executed, and a better education,
be lb lavifh in their tables, houfes, furniture, apparel,
and gaming, there would be no fuch temptation to
covet earneftly after what they could not fpend : for
there is but here and there a mifer that loves money for
money's fake :
§. XI I L Which leads to the laft and bafeft part of
covetoufnefs, which is yet the moil: fordid : to wit,
Hoarding up, or keeping money unprofitably, both to
others and themfeives too. This is Solomon's mifer,
1 that makes himielf rich, and hath nothing :'w a great
fin in the fight of God. He complained of fuch, as
had ftored up the labours of the poor in their houfes ;
he calls it their fpoils, and that it is a grinding of the
poor, becaufe they fee it not again. x But he blelTeth
thoie that confider the poor, and ccmmandeth every
one, c to open freely to his brother that is in need :*'
not only he that is fpiiitually, but naturally fo ; and,
not to withhold his gift from the poor. The apoitle
chargeth Timothy in the fight of God, and before jefus
Chrift, ' that he fail not to charge them that are rich
1 in this world, that they truft not in their uncertain
' riches, but in the living God, who giveth liberally ;
' and that they do good with them, that they may be
c rich in good works/' Riches are apt to corrupt ;
and that which keeps themfweet and bed, is charity:
he that ufes them not, guts them not for the end for
which they are given ; but loves them for themfeives,
and
u Acts viii S 9 to 24 w Prov. xvii 7 -v- Ifa. ill 14 1
Pfal. xli 1 Deut. xv 7 z l Tim. ri i~.
Part I. X O CROSS, N O CROWN. 755
and not their fervice. The avaricious is poor in his
wealth; he wants for feaf of fpending ; and increafes
his fear with his hope, which is his gain : and lb tor-
tures himfelf with his pleafure : the moil like to
man that hid his talent in a napkin, of all others ; for
this man's talents are hid in his bags out of fight, in
vaults, under boards, behind wainfcots ; elfe upon
bonds and mortgages, growing but as under ground ; for
it doth good to none.
§. XIV. This covetous man is a monfter in nature ;
for he has no bowels ; and is like the poles, always
cold. An enemyto the itate, for he fpirits their money
away. A difeale to the body politic, for he obftr
the circulation of the blood, and ought to be removed
by a purge of the law : for thefe are vices at heart, that
deftroy by wholefale. The covetous, he hates alluleful
arts and fciences as vain, left they mould cod him
fomething the learning : wherefore ingenuity has no
more place in his mind, than in his pocket. He lets
houfes fall, and highways poach, to prevent the cL
of repairs ; and for his fpare diet, plain clothes, and
mean furniture, he would place them to the account of
moderation. O monfter of a man ! that can take up
the crofs for covetoufnefs, and not for Chrift.
• §. XV. But he pretends negatively to fome religion
too ; for he always rails at prodigality, the better to
cover his avarice. If you would beftow a box of lpike-
nard on a good man's head, to fave money, and to
fhew righteous, he tells you of the poor : but if they
come, he excufes his want of charity with the unwor-
thinefs of the object, or the caufes of his poverty
that he can beftow his money upon thoie that deierve
it better ; who rarely opens his purfe till quarter-day,
for fear of lofmg it.
§. XVI. But he is more miferable than the poorcft ;
for he enjoys not what he yet fears to lole ; they fear
not what they do not enjoy. Thus he is poor by over-
valuing his wealth ; but he is wretched, that hungers
with money in a cook's ftiop : yet having made a god of
hi*
156 NO CROSS, NO CROWN. Parti.
his gold, who knows, but he thinks it unnatural to eat
what he worfhips ?
§. XVII. But which aggravates this fin, I have myfelf
once known fome, that to get money, have wearied
themfelves into the grave ; and to be true to their prin-
ciple, when fick, would not lpare a fee to a doctor to
help the poor Have to live ; and fo died to lave charges :
a conftancy that canonizes them martyrs for money.
§. XVIII. But now let us fee what inftances thefcrip-
ture will give us in reproof of the fordid hoarders and
hiders of money. A good-like young man came to
Chrift, and inquired the way to eternal life : Chrift told
him he knew the commandments : he replied, he had
kept tnem from his youth : (it feems he was no loofe
perfon, and indeed fuch are ufually not fo, to fave
charges) ' and yet lacked thou one thing (faith Chrift)
' fell all, diftribute it to the poor, and thou (halt have
\ treafure in heaven, and come and follow me.' It
feems Chrift pinched him in the fore place ; he hit the
mark, and ftruck him to the heart, who knew his heart :
by this he tried how well he had kept the command-
ments, to love God above all. It is faid, the young
man was very forrowful, and went his way : and the
reafon which is given, is, that he was very rich. The
tides met, money and eternal life : contrary defires :
but which prevailed ? alas ! his riches. But what faid
Chriil to this ? c How hardly fhall they that have
' riches enter into the kingdom of God ?' He adds,
* It is eafier for a camel to go through a needle's eye,
( than for a rich man to enter into the. kingdom of
* heaven ;' that is, fuch a rich man, to wit, a covetous
rich man, to whom it is hard to do good with what he
has : it is more than an ordinary miracle : O who then
would be rich and covetous ! It was upon thefe rich
men that Chrilt pronounced his wo, faying, ' Wo unto
' you that are rich, for ye have received your confola-
c tion here :' What ! none in the heavens ? no, unlefs
you become willing to be poor men, can re.fi gn all, live
ioofe
Parti. NO CROSS, NO CKOWX. ,57
loofc to the world, have it at arm's cad, yea, underfoot,
a fervant, and not a mailer.
§. XIX. The other inllanee is a vrerydifmal one too:
it is that of Ananias and Sapphira. In the beginnii
apoftolic times, it was cultomary for thole who
ceived the word of life, to bring what fubftance they
had, and lay it at the apollles feet: of thefe, J
furnamed Barnabas, was exemplary. Among the
Ananias and his wife Sapphira* confeiling to the truth,
fold their pofTefiion, but covetoully referved fome of
the purchafe-money from the common purfe to them-
{'elves, and brought a part for the whole, and laid it at
the apoftles feet. But Peter, a plain and a bold mau,
in the majefty of the Spirit, laid, ' Ananias, why hath
' Satan filled thine heart to lie to the Holy CI,
■ and to keep back part of the price of the land?
1 whilft it remained, was it not thine own ? and after
c it was fold, was it not in thine own power? why halt
e thou conceived this thing in thine heart ? thou had
' not lied unto men, but unto God.' But what fol-
lowed this covetoufnefs and hypocrify of Ananias ?
why, Ananias hearing thefe words, ' he fell down, and
c gave up. the ghoftV The like befel his wife, being
privy to the deceit their avarice had led them to.
.And it is laid, that c great fear came upon all the
' church, and thole that heard of thefe things:' and
alio mould on thole that now read them. For if this
judgment was fhewn and recorded, that we iliould be-
ware of the like evils, what will become of thole, thai
under the profeffion of Chrifh'anity, a religion
teaches men to live loofc from the world, and to yield
up all to the will and fervice of Chrift and his kingdom,
not only retain apart, hut all; and cannot part with
the leail thing for Chrift's fake. 1 befeeeh God to in-
cline the hearts of my readers to weigh thefe tl:
This had not befallen Ananias and Sapphira, if I
had acted as in God's preface, and with chat entire
love, truth, and. fmcerity, that became them. 0
people would ufe the light that Chrift hath given tl
tofearch and fee how far tl under the power of
this
158 NO CROSS, NO CROWN. Part I.
this iniquity ? For would they but watch againft the
love of the world, and be lefs in bondage to the things
that are feen, which are temporal, they would begin to
fet their hearts on things above, that are of an eternal
nature. Their life would be hid with Chrift in God,
cut of the reach of all the uncertainties of time, and
troubles and changes of mortality. Nay, if people
would but confider how hardly riches are got, how
uncertainly they are kept, the envy they bring ; that
they can neither make a man wife, nor cure difeafes,
nor add to life, much lefs give peace in death : no, nor
hardly yield any folid benefit above food and raiment
(which may be had without them) and that if there be
any good ufe for them, it is to relieve others in diftrcfs :
being but Rewards of the plentiful providences of God,
and confequentiy accountable for our ftewardfhip, if,
I fay, theie confiderations had any room in our minds,
we fhould not thus poll to get, nor care to hide and keep,
fuch a mean and impotent thing. O that the crofs of
Chrift (which is the fpirit and Power of God in man)
might have more place in the foul, that it might crucify
us more and more to the world, and the world to us;
that, like the days of paradife, the earth mig-ht again be
the footftool; and the treafure of the earth a fervant,
and not a god, to man ! — Many have writ againfl this
vice : three I will mention.
§. XX. William Tindal, that worthy apoftle of the
Englifh reformation, has an entire difcourfe, to which I
refer the reader, intitled, ' The Parable of the Wicked
* Mammon.3 The next is< —
§. XXI. Peter Charron (a famous Frenchman, and in
particular for the book he wrote of Wifdom) hath a
chapter againft covetoufnefs, part of which take as
followeth ; " To love and affefi riches, is covetouf-
u nefs: not only the love and affeclion, but alio every
<c over-curious care and induliry about riches. The
6C defire of goods, and the pleafurc wc take in poffefling
" of them, is grounded only upon opinion: the im-
" moderate defire to get riches, is a gangrene in our
" fouls, which, with a venomous heat, confumeth our
" Natural
Parti. NO CROSS, NO CROWN.
'59
" natural afle&ions, to the end it might fill us with
" virulent humours. So foon as it is lodged in our
11 hearts, all honed and natural afTedlion, which we
" owe either to our parents or friends, or ourfelves,
" vanifheth away ; all the reft, in reipect of our
" profit, feemcth nothing ; yea, we forget in the end,
i: and condemn ourfclves, our bodies, our minds, for
" this tranfitory trafh ; and as our proverb is, We fell
" our horfe to get us hay. Covetoufnefs is the vile
tc and bafe paflion of vulgar fools, who account riches
" the principal good of a man, and fear poverty, as
" the greateft evil; and not contenting themfelves
" with necelTary means, which are forbidden no man,
" weigh that is good in a goldfmith's balance, when
" nature has taught us to mealure it by the ell of ne-
" ceffity. For, what greater folly can there be, than
" to adore that which nature itfelf hath put under our
" feet, and hidden in the bowels of the earth, as un-
" worthy to be ieen : yea, rather to be contemned,
16 and trampled under foot ! This is that which the
" fin of man hath only torn out of the entrails of the
" earth, and brought unto light to kill himfelf. We
i( dig out the bowels of the earth, and bring to light
6i thofe things, for which we would fight : We are not
" afhamed to edeem thofe things mod highly, which
u are in the lowed parts of the earth. Nature feemeth
" even in the flrd birth of gold, and the womb from
" whence it proccedeth, after a fort to have prefaged
" the inifery of thofe that are in love with it; for it
;* hatb lb ordered the matter, that in thofe countries
iC where it groweth, there groweth with it neither
" grafs, nor pJant, nor other thing that is worth any
ic thing: as giving us to underfiand thereby, that in
cc thofe minds where the delirc of this metal groweth,
" there cannot remain fo much as a fpark of true
" honour and virtue. For what thing can be more
cc bafe, than for a man to degrade, and to make him-
" felf a lervant and a (lave to that which fhould be
c< fubject unto him ? Riches ferve wife men, but com-
" mand a fool : for a covetous man ferveth his riches,
« and
i6o NO CROSS, NO CROWN. Part I.
,c and not they him : and he is' faid to have goods as
" he hath a fever, which holdeth and tyrannizeth over
" a man, not he over it. What thing more vile, than
cc to love that which is not good, neither can make a
" good man? yea, is common, and in the pofTeffion
" of the mod wicked in the world: which many times
cc perverts good manners, but never amends them ?
" without which fo many wife men have made them-
" felves happy, and by which fo many wicked men
<c have come to a wicked end. To be brief: what
" thing more miferable than to bind the living to the
" dead, as Mezentius did, to the end their death might
" be languishing, and the more cruel; to tie the fpirit
¥ unto the excrement and fcum of the earth, to pierce
" through his own foul with a thoufand torments,
«c which this amorous paffion of riches brings with it ;
<f and to entangle himielf with the ties and cords of
•* this malignant thing, as the fcripture calls them ;
tl which doth iikewife term them thorns and thieves,
" which ileal away the heart of man, mares of the
<■ devil, idolatry, and the root of all evil. And truly,
" he that mall fee the catalogue of thofe envies and
" moleftations, which riches engender into the heart of
<c man, as their proper thunder bolt and lightning,
" they would be more hated than they are now loved.
" Poverty wants many things, but covetoufnefs all:
" a covetous man is good to none, and worfe to him-
" felf." Thus much of Charron, a wife and great
man. My next teftimony is yielded bj* an author not
unlikely to take with fome fort of people for his wit ;
may they equally value his morality, and the judgment
of his riper time.
§. XXII. Abraham Cowley, a witty and ingenious
man, yieldeth us the other teftimony : of avarice he
writeth us: " There are two forts of avarice: the one
<c is but a baftard-kind, and that is a rapacious appe-
<c tite of gain; not for its own fake, but for the
M pleafure of refunding it immediately through all the
" channels of pride and luxury. The other is the
fi true kind, and properly fo called, which is a reftlefs
" and
Pari h NO CROSS, NO CROW NT. itf f
<c and unfatiable def:re of riches- not foi any farther
" cud or ufe, but only to hoard and preierve, ai '
perpetually increafe them. The covetous man of
the firfk kind is like a greedy ollrich, which devour*
eth any metal, but it is with an intent to i'c<:d upon it,
and in effect it maketh a lliift to digefl and exern
1 it. The fecond is like the foolifh chough) which
w loveth to fteal money only to hide it. The firft
Si doth much harm to mankind, and a little good to
fi fome few; the fecond doth good to none, no, not to
u himfelf. The firft can make no excufe to God or
" angels, or rational men, for his actions : the fecond
M can give no reaibn or colour, not to the Devil him-
" felf, for what he doth : he is a flave to Mammon
without wages. The firft maketh a lliift to be bej
loved, ay, and envied too, by fome people : the lc-
cond is the univerfal object of hatred and contempt.
1 here is no vice hath been lb pelted with good f.n-
teaces, and efpeciallyby the poets, who have pugfued
it with fatires, and fables, and allegories, and allu*
fions, and moved fas we fay; every Hone to fling
Ci at it ; among all which, I do not remember a more
" fine correction, than that which v. as givea it by one
<c line of Ovid's :
" Multa
" Luxurise defunt, omnia avaritix.
cc Which is, Much is wanting to luxury, all to avarice
<e To which faying 1 have a mind to add one mem
cc and render it thus s Poverty wants fome, luxury many,
" avarice ail things. Somebody faith of a virtuous and
" wife man, that having nothing, he hath all. This is
" juft his antipode, who, having all things, yet hath
" nothing.
" And oh ! what man's condition can be worfe,
" Than his, whom plenty ftan es, and blellings curfe i
" The beggars but a common fate deplore ;
" The rich poor man's emphatically poor.
" I wonder how it cometh to pal's, that there hath
M never been any law made againfthim: againft him,
" do 1 fay ? I mean, for him. As there arc public
X "provifiou::
i6i NO CROSS, NO CROW N. Part h
" provifions made for all other mad-men, it is very
ec reafonable that the king mould appoint fome per-
" fons to manage his eftate during his life (for his
'* heirs commonly need not that care) and out of it to
cc make it their bufinei's to fee, that he fhould not want
" alimony befitting his condition ; which he could
" never get out of his own cruel fingers. We relieve
" idle vagrants, and counterfeit beggars, but have no
" care at all of thefe really poor men, who are, me-
" thinks, to be refpeclfully treated, in regard of their
" quality. I might be endlefs againft them ; but I
" am almoft choked with the fuperabundance of the
" matter. Too much plenty impoverifheth me, as it
" doth them." Thus much againft avarice, that moth
of the foul, and canker of the mind.
CHAP. XIV.
§. i. Luxury, what it is, and the mifchief of it to man-
kind. An enemy to the crofs of Chrift. §. 2- Of
luxury in diet, how unlike Chrift, and contrary to
fcripture. §. 3. The mifchief it does to the bodies,
as well as minds of people. §. 4. Of luxury in the
excefs of apparel, and of recreations : that fin brought
the firfl coat : people not to be proud of the badge
of their milery. §. 5. The recreations of the times
enemies to virtue : they rife from degeneracy. §. 6.
The end of clothes allowable ; the abufe reprehended.
§. 7. The chiefeit recreation of good men of old, was
to ferve God, and do good to mankind, and follow
honeft vocations, not vain fports and paftimes. §. 8.
The heathens knew and did better things. The fo-
briety of infidels above Chrillians. §. 9. Luxury
condemned in the cafe of Dives. §. 10. The doctrine
of the fcripture pofitively againft a voluptuous life.
§. I. If AM now come to the other extreme, and that
JL is luxury, which is, Anexceflive indulgence of
felf in eafe and pleafure. This is the laft great im-
piety
Parti. NO CROSS, NO CROWN- 163
piety ftruck at in this difcourfe of tlie holy crofs of
Chrifl, which indeed is much of the fubje£t of its mor-
tifying virtue and power. A difeafe as epidemical as
killing : it creeps into all ftations and ranks of men ;
the pooreft often exceeding their ability to indul
their appetite ; and the rich frequently wallowing in
thofe things that pleafe the lulls of their eye and tlefli,
and the pride of life ; as regard! efs of the l'evere difcipli
of Jefus, whom they call Saviour, as if luxury, and
not the crofs, were the ordained way to heaven. ' What
' mall we eat, what ihall we drink, and what flia.ll we
c put on V once the care of luxurious Heathens, is now
the practice, and (which is worfe) the iludy, of pre-
tended Chriftians. Butletfuch be afhamed, and re-
pent ; remembering that Jefus did not reproach the
Gentiles for thofe things, to indulge his followers in
them. They that will have Chrift to be theirs, muft
be lure to be his> to be like-minded, to live in tern;
ance and moderation, as knowing the Lord is at hand.
Sumptuous apparel, rich unguents, delicate wafhes,
(lately furniture, coftly cookery, and fuch diveriions as
balls, mafques, muhc-meetings, plays, romances, &Ob
which are the delight and entertainment of the tini-
belong not to the holy path that Jefus and his true dif-
iciples and followers trod to glory : no, ' through many
c tribulations (fays none of the leaii: of them) mull
1 we enter into the kingdom of God.' I do earnelily
befeech the gay and luxurious, into whofe hands this
difcourfe fhall be directed, to confider well the reafons
and exampleshere advanced againft their way of livio
if haply they may come to fee how remote it is from
true Chriltianity, and how dangerous to their etc:
peace. God Almighty by his grace foften their hearts
to inftrucYton, and ihed abroad his tender love in their
fouls, that they may be overcome to repentance, and
the love of the holy way of the crofs of Jefus, the
bleffed Redeemer of men. For they cannot think
that he can benefit them, while they refule to lay down
their fins for the love of him that laid down his life for
the love of them ; or that he will give them a place in
heaven,
164 NO CROSS, NO CROWN. Parti.
heaven, that refufe him any in their hearts on earth.
But let us examine luxury in all its parts.
§. II. Luxury has many parts; and the firfl: that is
forbidden by the felf-denying Jefus, is the belly :
* Take no thought (fays he to his difciples) faying,
' what fhall we eat, or what fhall we drink ? — for after
8 thefe things do the Gentiles feek :'• as if he had faid,
the uncircumcifed, the Heathen, fuch as live without
the true God, and make a god of their belly, whofe care
is to pleafe their appetite, more than to feek God and
his kingdom : you muft not do fo, but 'feek you firft
' the kingdom of God, and his righteoufnefs, and all
c other things fhall be added.' That which is conve-
nient'for you will follow : let every thing have its time
and order.
rl his carries a ferious reprehenfion to the luxurious
eater and drinker, who is taken up with an excefli ve
care of his palate and belly, what he fhall eat, and
what he fhall drink : who being often at a lofs what to
have next, therefore has an officer to invent, and a cook
to drefs, difguife, and drown the fpecies, that it may
cheat the eye, look new and ftrange ; and all to excite
an appetite, or raife an admiration. To be fure there
is great variety, and that curious and coftly : the fauce,
it may be, dearer than the meat : and ib full is he fed,
that without it he can fcarce find out a ftomach ; which
is to force an hunger, rather than to fatisfy it. And
as he eats, fo he drinks ; rarely for thirft, but pleafure,
to pleafe his palate. For that purpofe he will have
divers forts, and he mull tafle them all : one, however
good, is dull and tirefome ; variety is more delightful
than the bell ; and therefore the whole world is little
enough to fill his cellar. Eut were he temperate in his
proportions, his variety might be imputed rather to
curiohty than luxury. But what the temperate man
ufes as a cordial, he drinks by full draughts, till, in-
fl lined by excefs, he is fitted to be an inftrument of
mifchief, if not to others, always to himfelf ; whom
perhaps
a Mat. vi 31 32.
Parti. NO CROSS, NO CROWN. ,65
perhaps at laft he knows not : for fuch brutality are
lbme come to, they will fip themielves out of their own
knowledge. This is the luft of the fiefh, that is not of
the Father, but of the world ; for upon this comer ia
the mufic and dance, and mirth, and the laughter which
is madnefs,b that the noife of one pie. hire may drown
the iniquity of another, left his own heart fhould deal
too plainly with him. Thus the luxurious live; ' they
* forget God, they regard not the afflicted.' O that
the fons and daughters of men would confider their
wantonnefs and their iniquity in thefe things! How ill
do they requite the goodnefs of Cod in the ule and abufc
of the plenty he yields them : how cruel are they to his
creatures, how lavifh of their lives and virtue, how
thanklefs for them; forgetting the giver, and abulin^
the gift by their lufts; and defpiting counfel, and
cafting infhucYton behind them. They lofe tenderneis,
and forget duty, being 1 wallowed up of voluptuoul-
nefs; adding one excefs to another. God rebuked
this fin in the jews by the prophet Amos : c Ye that put
* far away the evil day, and caule the feat of violence
* to come near ; and lie upon beds of ivory, and ftretch
' themielves upon their couches, and eat the lambs
f out of the flock, and the calves out of the iiall ; and
'chant to the found of the viol, and invent to them-
' felves inftruments of mufic, like David : that drink
' wine in bowls and anoint themielves with the chief
' ointments: but they are not grieved for the affll
4 ofjofeph.'^ — Thefe, it feems, were the vices of the
degenerate Jews, under all their pretence to religion]
and are they not of Christians at this day ? Yea, they
are ; and thefe are the great parts of luxury (truck at in
this difcourfe. Remember Dives, with all his fumj
ous fare, went to hell: and th« apoftle pronoui
heavy woes upon thole ' whofe God rbelly ;'
fuch ' glory in their fhame."
Chriit places thefe things to the courts of worldly
kings, not his kingdom; making them unlcemly in his
follower
3 Feci. i'\ 2 c Amos W 3456 d 'Phil, iii 19
166 NO CROSS, NO CROWN. Part %
followers ; his feaft therefore (which was his miracle)
to the multitude, was plain and fimple; enough, but
without curiohty, cr the art of cookery : and it went
clown well, for they were hungry; the beft and fitteft
time to eat. And the apoftle, in his directions to his
much beloved Timothy, debafes the lovers of worldly
fulnefs; advifmg him to ' godlineis and content, as
* the chiefeil gain:' adding, c and having food and
c raiment, let us therewith be content.'0 Behold the
abftemious, and molt contented life of thofe royal
pilgrims, the Ions of heaven, and immortal offspring
of the great power of God; they were in fafts and
perils often, and eat what was fet before them; and
in all conditions learnt to be contented. O bleffed
men ! O bleffed fpirits ! let my foul dwell with yours
for ever !
§. III. But the difeafes which luxury begets and
nourifhes, make it an enemy to mankind : for befides
the mifchief it brings to the fouls of people, it un-
dermines health, and fhortens the life of man, in that
it gives but ill nourifhment, and fo leaves and feeds
corrupt humours, whereby the body becomes rank and
foul, lazy and fcorbutic; unfit for exercife, and more
for honeft labour. The fpirits being thus loaded with
ill flefh, and the mind effeminated, a man is made un-
acYive, and fo unufeful in civil fociety; for idlenefs
follows luxury, as well as difeafes. Thefe are the bur-
dens of the world, devourers of good things, felf-
lovers, and fo forgetters of God ; but (which is fad,
and yet juft) the end of thofe that forget God, is to be
c turned into hell.'1
§. IV. But there is another part of luxury, which has
great place with vain man and woman, and that is the
gorgeoufnefs of apparel; one of the foolimeft, beeaufe
moft coilly, empty and unprofitable exceffes people can
well be guilty of. We ire taught by the fcriptures of
truth to believe that fin brought the firft coat; and if
confeut of writers be of force, it was as well without
as
c i Tim. vi 6 7 8 9 10 ii f Pfal. ix 17.
Part I. N O C R OSS, N O CRO W N. 167
as within : tothofethat fo believe, 1 clirccl mydifcourfe,
becaule they, I am lure, arc the generality. I fay, if
fm brought the firfl coat, poor Adam's offspring have
little reafon to be proud or carious in their clou
for it feems their original was bale, and the finery of
them will neither make them noble, nor man innocent
again.5 But doubtlefs bleffcd was that time, when in*
iiocclcc, not ignorance, freed our firft parents from
fuch fhifts : they were then naked and knew no fhame ;
but fin made them afhamed to be longer naked. Since
therefore guilt brought fhame, and fhame an apron and
a coat, how very low are they fallen, that glory in their
fname, that are proud of their fall! for fo they are
that ufe care and coft to trim and fet off the very badge
and livery of that lamentable lapfe. It is all One
for a man that had loir his nofe by a fcandalous diilem-
per, to take pains to fet out a falfe one, in fuch fhape
and fplendor, as mould give but the greater occ.:
for all to gaze upon him; as if he would tell them, he
had loft his nofe, for fear they fhould think he had not.
But would a wife man be in love with a falfe n
though ever fo rich, and however finely made : Surely
no, and fhall people that call themielvcs Chriftians,
mew fo much love for clothes, as to negleft innocer.ee,
their firft clothing? Doth it not fhew what coft of
time, pains, and money, people are at to fet off their
fhame, wkh the greateft fhew and folenmity of folly >
is it not to delight in the effed of that caufe, which
they rather mould lament ? If a thief were to wear
chains all his life, would their being gold, and well
made, abate his infamy? to be lure his being choice of
them would increafe it. Why, this is the very cafe of
the vain fafhion-mongers of this fhamelefs age; yet
will they be Chrillians, judges in religion, faints, what
not? O miferable ftate indeed ! to be fo blinded by the
luft of the eye, the lull of the Beih, and the pride of
life, as to call fhame decency, and to be curious and
Wteeofive about that which ihould be their humiliation.
1 . And
8 Gen. iii 21
168 NO CROSS, NO CROWN. Part I.
And not only are they grown in love with thefe
vanities, and thereby exprefs how wide they are from
primitive innocence ; but it is notorious how many
fafhions have been and are invented on purpoi'e to excite
luft: which Hill puts them at a greater difbnce from a
fimpleand lrarmlefs ftate, and euflaves their minds to
bafe concupifcence.
§. V. Nor is it otherwife with recreations, as they
call them ; for thefe are nearly related. Man was made
a noble, rational, grave creature : his pleafure ftood in
his duty, and his duty in obeying God ; which was to
love, fear, adore, and (er^e him ; and in ufing the
creation with true temperance and godly moderation ;
as knowing well that the Lord, his judge, was at hand,
the infpe&or and rewarder of his works. In fhort,
his happinefs was in his communion with God ; his
error was to leave that converiation, and let his eyes
wander abroad to gaze on traniitory things. If the
recreations of the age were as pieafant and neceiTary as
they are faid and made to be, unhappy then would
Adam and Eve. have been, that never knew them. But
had they never fallen, and the world not been tainted
by their folly and ill example ; perhaps man had never
known the neceffity or ufe of many of thefe things. Sin
gave them birth, as it did the other ; they were afraid of
the prefence of the Lord, which was the joy of their
innocency, when they had finned ; and then their minds
wandered, fought other pleafures, and began to forget
God ; as he complained afterwards by the prophet
Amos : * They put far away the evil day : they eat the
• fat of the flock : they drink wine in bowls : they
* anoint themfelves with the chief perfumes : they ftretch
c themfelves upon beds of ivory : they chant to the
c found of the viol, and invent unto themfelves in*
' ftruments of mufic, like David, not heeding or re*
c memberiug the afflictions and captivity of poor
c Jofeph;'h him they wickedly fold, innocency was
quite bammed, and Iname loon began to grow a cuiloni
till
h Amos vi 345 C
Parti. NO CROSS, NO CROWN. 169
till they were grown fhamelefs in the imitation. And
truly, it is now no lefs a fhame to approach primitive
innocence by model! plainnefs, than it was matter of
fhame to Adam that he loft it, and became forced to
tack fig-leaves for a covering. Wherefore in vain do
men and women deck themfelves with fpecious preten-
ces to religion, and flatter their mifcrablc fouls with the
fair titles of Chriftian, innocent, good, virtuous, and
the like, while fuch vanities and follies reign. Where-
fore to you all, from the eternal God, I am bound to
declare, ' you mock him that will not be mocked, and
' deceive yourfelves :'■ fuch intemperance muft be
denied, and you muft know yourfelves changed, and
more nearly approach to primitive purity, before you
can be entitled to what you do but now ufurp ; c for
c none but thole who arc led by the Spirit of God, are
c the children of God,'k which guides into all temper-
ance and meeknefs.
?. VI. But the Chriftian world (as it would be called)
is juftly reprovable, becaufe the very end of the flrft.
inftitution of apparel is groisly perverted. The utmoft
fervice that clothes originally were deligned for, when
fin had (tripped them of their native innocence, was,
as hath been laid, to cover their fhame, therefore plain
and modeft : next, to fence out cold, therefore fub-
ftantial : laftly, to declare fexes, therefore diftinguifh-
ing. So that then neceflity provoked to clothing, now
pride and vain curiofity '• in former times fome benefit
obliged, but now wantonnefs and pleafure : then thev
minded them for covering, but now that is the lcafl
part ; their greedy eyes muft be provided with gaudy
fuperfiuities : as if they made their clothes for trim-
ming, to be feen rather than worn : only for the fake
of other curiofities that muft be tacked upon them,
although they neither cover fhame, fence from cold, nor
diftinguifti fexes ; but fignally difplay their wanton, fan-
taftic, full-fed minds, that have them.
Y 5. VII. Then
I Gal, vi 7 k Roir. viii 14 Gal. v 24.
i7o NO CR.OSS, NO CROWN. Parti-
§. VII. Then the bell recreations were toferveGod,
be juft, follow their vocations, mind their flocks, do
good, exercife their bodies in fuch manner as was (un-
able to gravity, temperance and virtue ; but now that
word is extended to almoft every folly that carries any
appearance above open fcandalous filth (detefled of the
very a&ors when they had done it) ; fo much are men
degenerated from Adam in his diibbedience; fo much
more confident and artificial are they grown in all im-
pieties ; yea, their minds, through cuflom, are become
fo very infenfible of the inconveniency that attends
the like follies, that what was once mere neceffity, a
badge of fhame, at bell but a remedy, is nowthe delight,
pleafure, and recreation of the age. How ignoble is it!
how ignominious and unworthy of a reafonable creature;
man which is endued with underflanding fit to contem-
plate immortality, and made a companion (if not fupe-
rior) to angels, that he mould mind a little dull; a few
fhameful rags ; inventions of mere pride and luxury :
toys, fo apifhand fantaflic ; entertainments fo dull and
earthly, that a rattle, a baby, a hobby horfe, a top, are
by no means fo foolifh in a iimple child, nor unworthy
of his thoughts, as are fuch inventions of the care and
pleafure of men. It is a mark of great ilupidity, that
fuch vanities mould exercife the noble mind of man, and
image of the great Creator of heaven and earth.
§. VIII. Of this many among the very Heathens of
old had fo clear a profpe6t, that they detefled all fuch
vanity ; looking upon curiofny in apparel, and that
variety of recreations now in vogue and eiteem with
falfe Christians, to be deftrudlive of good manners, in
that it more ealily Hole away the minds of people from
fobriety to wantonnefs, idlenefs, effeminacy, and made
them only companions for the beaft that perifhes: wit<
nefs thole famous men, Anaxagoras. Socrates, Plato,
Ariftides, Cato, Seneca, Epidletus, &c. who placed
true honour and fatisfaction in nothing below virtue and
immortality. Nay, Inch are the remains of innocence
among fome Moors and Indians in our times, that they
do
Parti. NO CROSS, NO CROWN. 171
do not only traffic in a fnnple pofture, but if a Chrifliau
(though he muft be an odd one) fling out a filthy word,
it is cuftomary with them, by way of moral, to bring
him water to purge his mouth. How much do the like
virtues, and reafonable inftances, accule people profef-
fin» Chriflianity, ofgrofs folly and intemperance < O
that men and women had the tear of God before their
eyes > and that they were lb charitable to themfclves,
as to remember whence they came, what they are do-
ing, and to what they muft return : thatlo, more noble,
more virtuous, more rational and heavenly things might
be the matters of their pleafure and entertainment
that they would be once perfuaded to believe how mcon-
fiftent the follv, vanity, and convention they are moft-
ly exercifed i'n, really are with the true nobility of a
reafonable foul; and let that juft principle, which taught
the Heathens, teach them, left it be found more tole-
rable for Heathens than fuch Chriflians to the day
of account ! For if their (horter notions, and more 1m-
perfect fenfe of things could yet difcover fo much va-
nity ; if their degree of light condemned it, and they,
in obedience thereunto, difufed it, doth not it behove
Chriflians much more ? Chrift came not to ext.ngu.ih
no, but to improve that knowledge : and they who think
they need do lefs now than before, had need to aft bet-
ter than they think. I conclude, that the falhious and
recreations now in repute are very abuhye of the end ot
man's creation; and that the inconveniences that at-
tend them, as wantonnefs, idlenefs, prodigality, pride,
luft, refpeit of perfons (witnefs a plume or feathers, or
a lace-coat, in a country village, whatever be the man
that wears them) with the like fruits, are repugnant to
the duty, realbn, and true pleafure ol man, and ab-
folutely inconliftent with that wrfdom, k^jgj
manhood, temperance, induflry, which render man trul)
nTli°dA^ thefe things which have been hitherto
condemned, have never been the conv.rfation or p.
£e of the holy men and women ot old times, whom
he fcripuires recommend for holy examples, won hy o
i7« NO CROSS, NO CROW N. Part I.
imitation. Abraham, Ifaac, and Jacob, were plain
nun, and princes, as graziers are, over their families
and flocks. They were not folicitous of the vanities
fo much lived in by the people of this generation, for
in all things they pleafed God by faith. The flrft for-
fcok his father's houie, kindred, and country ; a true
type or figure of that felf-denial all muft know, that
would have Abraham to their father. They muft not
think to live in thofe pleafures, fafhions and cuftoms
they are called to leave ; no, but part with all, in
hopes of the great recompenfe of reward, c and that
c better country which is eternal in the heavens.'1 The
prophets were generally poor mechanics ; one a fhep-
he. i> another an herdfman, &c They often cried out
_. the full-fed, wanton Ifraelites to repent, to fear
and dread the living God, to forfake the fins and
ties they lived iu ; but they never imitated them.
John Baptift, the meffenger of the Lord, who was
ifcrfe u. his mother's womb, preached his embalTy
the world in a coat of camel's hair, a rough and
:iiely garment. Nor can it be conceived that Jefus
trift himielf was much better apparelled, who accord-
; to the fiefh, was of poor defcent, and in life of
great plainnefs ; infomuch that it was ufual in way of
derifion to fay, ' Is not this jefus the fon of Jofeph a
c carpenter ?'" And this Jefus tells his followers, that
as for loft raiment, gorgeous apparel and delicacies,
they were for king's courts : implying, that he and his
followers were not to feek after thofe things ; but feems
thereby to exprefs the great difference that was betwixt
te I.;vers of the fafhions and cuftoms of the world,
and tbofe whom he had chofen out of it. And he did
not only come in that , mean and defpicable manner
hnnfelf, that he might ftain the pride of all flefh, but
therein became exemplary to his followers, what afelf-
de lying life they muft lead, if they would be his true
diiciples. Nay, he farther leaves it with them in a
parable,
* l Heb. xi Amos vii 15 1 6 m Luke i 15 Mat. iii 1234
Mat. xiii 55 Mark vi 3 Luke vii 25,
P.rt I. NO CROSS, NO CROWN.
'73
parable, to the end that it might make the deeper im-
prelTion, and that they might ice how incouiiftent a
pompous worldly-pleafing life is with the kingdom he
came to eftablifh and call men to the pofieflion of :
and that is the remarkable flory of Dives; who is re-
prefented, firft, as a rich man ; next, as a voluptuous
man in his rich apparel, his many dimes, and his
pack of dogs; and laftly, as an uncharitable man, or
one who was more concerned how to pleafe the luft
of the eye, the luft of the fiefh, and the pride of life,
and fare fumptuoufly every day, than to take com-
paffion of popr Lazarus at his gate : no, his dogs were
more pitiful and kind than he. But what was the doom
of this jolly man, this great Dives ? We read it was
everlafting torment ; but that of Lazarus eternal joy
with Abraham, Ifaac, and Jacob, in the kingdom of
God. In ihort ; Lazarus was a good man, the other a
great man : the one poor and temperate, the other rich
and luxurious : there are too many of them alive ; and
it were well, if his doom might awaken them to re-
pentance.
§. X. Nor were the twelve apoftles, the immediate
mefTengers of the Lord Jefus Chrift, other than poor
men, one a fifher-man, another a tent-maker ; and he
that was of the greatefl (though perhaps not the bell
employment) was a cuftom-gatherer. So that it is
very unlikely that any of them were followers of the
fafhions of the world : nay, they were fo far from it,
that, as became the followers of Chrift, they lived poor,
anTicled, felf-denying lives; bidding the churches to
walk as they had them for examples. And to ftiut up
this particular, they gave this pathetical account of the
holy women in former times, as an example of godly
temperance, namely, that firft they did exprefsiy ab-
ftain from gold, filver, braided hair, fine apparel, or
fuch like; and next, ' that their adornment was a
c meek and quiet fpirit, and the hidden man of the
' heart, which are of great price with the Lord :' affirm-
ing, '.that fuch as live in pleafu dead whilft
c they
174 NO CROSS, NO CROWN. Parti.
1 they live ;'n for that the cares and pleafures of this
life choke and deftroy the feed of the kingdom, and
quite hinder all progrefs in the hidden and divine life.
Wherefore we find, that the holy men and women of
former times were not accuftomed to thefe pleafures and
vain recreations ; but having their minds let on things
above, fought another kingdom; which confifts in
* righteoufnefs, peace, and joy in the Holy Spirit;
* who having obtained a good report, entered into their
J eternal reiV0 therefore their works follow, andpraife
them in the gates.
CHAP. XV.
§. i. The judgments of God denounced upon the Jews
for their luxury ; ail ranks included. §. 2. Chrifl
charges his difciples to have a care of the guilt of it 2
a fupplication to the inhabitants of England. §. 3.
Temperance preffed upon the churches by the
apoftles. §. 4. An exhortation to England to mea-
fure herfelf by that rule. §. 5. What Chrifiian re-
creations are. §. 6. Who need other fports to pafs
away their time, are unfit for heaven and eternity.
§. 7. Man has but a few days : they may be better
bellowed : this doctrine is ungrateful to none that
would be truly bleiTed. §. 8. Not only good is
omitted by this luxurious life, but evil committed,
as breach of marriage and love, lofs of health and
eftate, &c. plav-houles and ftages mod initru mental
to this mifchicf. §. 9. How youth is by them in-
flamed to vanity : what mifchief comes of revels,
gainings, &c. Below the life of noble Heathens.
§. 10. The true difciples of Jefus are mortified in
thefe things : the pleasure and reward of a good em-
ployment of time.
5. I. BUT
n Mat. iv 18 Mat. ix 9 Ads xviii 1 2 3 John xiii 5
I Cor. iv 9 10 II 12 13 14 Phil, iii 17 I Ptt, ii 2 1
Jam. i 19 20 1 Pet. iii 4 5 1 Tim. v 6 Luke viii 14.
* Keb. xii 2 14 15 16 Heb, iv o Rer. xiv 13.
Parti. NO CROSS, NO CROWN. i75
J.I. ^j^)UT fuch excels in apparel and pleafure was
10) not ouhT forbid in ieripturc, but it v. as the
ground of that lamentable meflagc by the prophet
Ii'aiah to the people of Ifrael : ' Moreover the Lord
1 faith, Becaule the daughters of Zion are haughty,
* and walk with ft retched- forth necks aud wanton i
1 walking and mincing as they go, and making a
4 tinkling with their feet; therefore the lord \\\\[
4 finite with a feab the crown of the head of the
1 daughters of Zion, and the Lord will difco\er their
' fecret parts ; in that day the Lord will take away the
4 bravery of their tinkling ornaments, and tin
4 (or net-works, in the Hebrew) and their round tires
c like the moon ; the chains and the bracelets, and
1 the fpangled ornaments ; the bonnets, and the
1 naments of the legs, and the head-Lauds, and the
* tablets, and the ear-rings, the rings and r.ofe jewels ;
* the changeable iuits of apparel, and the mantlet, and
* the wimples, and the criiping pins ; the glaflts, and
' the fine linen, and the hoods and ti : aad it
i fhall come to pafs, that iniiead of ivwet fuiells, there
1 fhali be a ftink ; and inftead of a girdle, a rent ; and
* iniiead of well-fet hair, baldneis ; and iniiead of a
1 ftomacher, a girding of fack-cloth, and burning in-
1 ftead of beauty : thy men fhall fall by the fword, and
* thy mighty in the war ; and her gates (hall lament
4 and mourn, and fhe, being defolate, fhall fit upon
* the ground.'* Behold, O vat* and foolifli inhabitants
of England and Europe, your folly and your doom!
Yet read the prophet Ezekiel's viiion of mifeiable Tyre,
what punifhment her pride and pleafure brought upon
her : and amongil many other eireumftances theleare
fome ; ' Thele were thy merchants in all forts of tffi
4 in blue clothes and broidered work, and in ehi
4 rich apparel, emeralds, purple, fine linen, I
* agate, fpiccs, with all precious ftones and gold, boi
4 chariots, &c5 For Which hear part of her doom,
< Thy
a Ifa. iii 1 6 to if*.
mM
i?6 NO CROSS, NO CROWN. Parti.
* Thy riches and thy fairs, thy merchandize, and all
' thy company, which is in the midft of thee, fhall
< fall into the midft of the fea, in the day of thy ruin ;
c and the inhabitants of the ifles fhall be aftonifhed at
* thee, and their merchants hifs at thee ; thou {halt be
c a terror, and fhak be no more.'b Thus hath God
declared his difpleafure againft the luxury of this
wanton world. Yet farther the prophet Zephaniah
goes, for thus he fpeaks : c And it fhall come to pafs,
c in the day of the Lord's facrifice, that I will punifh
■ the princes, and the king's children, and all fuch as
' are clothed with ftrange apparel*'c Of how evil
confequence was it in thofe times, for the greateft men
to give themfelves the liberty of following the vain
cuftoms of other nations ; or of changing the ufual end
of clothes, or apparel, to gratify foolifh curiofity !
§. II. This did the Lord Jefus Chrift exprefsly charge
his difciples not to be careful about ; infinuating that
fuch as were, could not be his difciples : for, fays he,
1 Take no thought, faying, what fhall we eat ? or what
* fhall we drink? or wherewithal mail we be clothed ?
c (for after all thefe things do the Gentiles feek) for
' your heavenly Father knoweth that you have need of
1 all thefe things ; but feek ye firft the kingdom of God.
c and his righteoufnefs, and all thefe things fhall be
1 added unto you.'4 Under which of eating and
drinking, and apparel, he comprehends all external
things, whatfoever ; and lb much appears, as well be-
cauie they, are oppofed to the kingdom of God and his
righteoufnefs, which are invifible and heavenly things,
as that thofe very matters he enjoins them not to be
careful about, are the moil neccflary, and the mod in-
nocent in themfelves. If then, in fuch cafes, the
minds of his difciples were not to be folicitous, much
lefs in foolifh, fuperltitious, idle inventions, to gratify
the carnal appetites and minds of men : fo certain it is,
that thofe who live therein, are none of his followers,
but the Gentiles ; (and as he clfevvhere fays) ■ the na-
' tions
b Ezek. xxvii c Zeph. i8 d Mat. vi 31 32 33.
Parti. NO CROSS, NO CROWN. l?7
c tions of the world who knew not God.,e U then the
diilinguiftiing mark between the difciples of Jcfus,
and thofeofthe world, is, that one minds the things
of heaven, and God's kingdom, that ' Hands in
' righteoufnels, peace and joy in the Holy Gho(l,V
(being not careful of external matters, even the moft
innocent and neceiTary) and that the other minds eat-
ing, drinking, apparel, and the affairs of the world,
with the lulls, pleaiures, profits, and honours that be-
long to it; be you entreated for your fouls fakes, O in-
habitants of England, to be ferious, to reflect a while
upon yourfelves, what care and coll you are at, of time
and money, about foolifh, nay, vicious things: lb far
arc you degenerated from the primitive Chriilian life.
What buying and felling, what dealing and charTeri:
what writing and polling, what toil and labour,
what noile, hurry, buttle, and confufion, what lluclw
what little contrivances and over-reachings, what eat-
ing, drinking, vanity of apparel, moll ridiculous re-
creations; in fliort, what riling early, going to bed
late, expenle of precious time, is there about thin
that perifli ? View the ftieets, mops, exchanges, pbp
parks, coffee-hou fes, &C. And is not the world, this
lading world, writ upon every face? Say not within
yourfelves, How othenvife fhould men live, and the
world fubfift? the common, though frivolous objec-
tion: there is enough for all; let fome content tluin-
felves with lefs : a few things plain add decent, ferve a
Chtillian life. It is lul!, pride, avarice, that thruit
men upon fuch folly: were God's kingdom more the
excrcile of their minds, thefe periftiing entertainments
would have but little of their time or thoughts.
§. III. This felf-denyii>g do&riue was confirmed and
enforced by the apoilles in their example, as we have
already (hewn ; and in their precepts too, as we f 1 mil
yet evince in thofe two mod remarkable pafikgi
Paul and Peter where they do not only tell ua we
Ihould be done, but, alio what fhould be denied and
Z avoided.
c Luke xif 22 to 36 f Rom. xiv 17
!7S NO CROSS, NO CROWN. Parti.
avoided. * In like manner I will, that women adorn
* themfelves in modeft apparel : (what is that ?) with
* fhame-faccdnefs and fobriety; not with broidered
* hair, or gold, or pearls, or collly array, [then it
* feems thefe are immodeft] but, which becometh wo-
* men profefling godlinefs, with good works:'8 abfo-
lutely implying, that thofe who attire themfelves with
gold, filver, broidered hair, pearls, collly array, can-
not in fo doing be women profefling godlinefs ; making
thofe very things to be contrary to modefty and what is
good; and confequently that they are evil, and unbe-
coming * women profefling godlinefs.' To which the
apoftle Peter joins another precept after the like fort,
viz. ' Whole adorning, let it not be that outward
* adorning of plaiting the hair, and of wearing of gold,
c or of putting on of apparel : (what then ?) but let it be
c the hidden man of the heart, in that which is not
c corruptible, even the ornament of a meek and
e quiet fpirit, which is in the light of God of great
c price.' And as an inducement, he adds, c for after
* this manner in the old time, the holy* women, who
1 fo trufled in God, adorned themfelves.' Which doth
not only intimate, that both holy women were fo
adorned and that it behoves fuch as would be holy,
and truft in the holy God, to be fo adorned ; but alio,
that they who ufed thofe forbidden ornaments, were the
women and people in all ages, that (for all their talk)
* were not holy, nor did truft in God.' Such are fo
far from trufling in God, that the apoftle Paul ex-
prefsly fays, that ' the that liveth in pleafure is dead
' (to God) whilft fhe liveth :'h and the fame apoftlc
farther enjoined, ' that Chriftians mould have their con-
6 verfation in heaven, and their minds fixed on things
1 above: walk honeftly as in the day, not in rioting and
4 drunkennefs, not in chambering and wanton tiefs, not
' in envy and ftrife : let not fornication, uncleannefs,
' or
8 i Tim. ii 9 10
* Note, not a word of men, as if this vanity belonged not to the
fex ; let them obfcr*c that.
* i Tim. v 6
Part I. NO CROSS, NO C II O W \T. 1 7g
* or covetoufnefs be once named amongft yon ; neither
* fikhineis, nor foolilh talking or jelling, which are not
* convenient; bnt rather giving of thanks: and let no
* corrupt communication proceed out of your m
' but that which is p;ood, to the ufe o[ edifyio , th I
* may adminiftcr grace unto the hearers. But pat y
c the Lord Jefus Chrift, and make no provifion for the
' flefh, to fulfil thedefires thereof. And grieve not the
e Holy Spirit; (intimating fuch converfation doth) bu:
c be ye followers of God, as dear children : w.dk circum-
' fpe&ly, not as fools, but as wife; redeeming the time,
' becaufe the days are evil.'1
§. IV. By this meafure yourfelvcs, O inhabitants of
this land, who think yourielves wronged if not account-
ed Chriilians: fee what proportion your life and fpirit
bears with thefe mod holy audfelf-denying precepts and
examples. Well, my friends, my foul mourns for you :
I have been with and among you : your life and paf-
tirne are not ft rangers to my notice; and with eompaf-
lion, yea, inexprefiible pity, I bewail your folly. O
that you would be wife ! O that the juft principle in your-
felves were heard! O that eternity had time to plead a
little with you! Why fhould your beds, your glallLs,
your clothes, your tables, your loves, your plays, your
parks, yrour treats, your recreations (poor perifhing joys)
have ail your fouls, your time, your care, your purfe,
and confideration? be y7e admonifhed, I beieech you,
in the name of the living God, by one that fomeof you
know hath had his fhare in thefe things, and coufe-
quently time to know how little the like vanities con-
duce to true and folid bappinefs. No, my friends, God
Almighty knows (and would to God, you would be-
lieve and follow me) they end in fhame and forrow.
Faithful is that moft Holy One, who hath determined,
that every man and woman fhall reap what the} I >w :
and will not trouble, anguiih, and difappoiutment, be a
fad
1 Phil, ill 20 Col. iii 1 2 3 4 Rom. xiii 13 14 Eph. v 2
3 ch. iv 29 Rom. xiii 14 Eph. iv 30 ch. v 1 15 16
180 NO CROSS, NO CROWN. Parti.
fad and dreadful harveftforyouto reap, for all yourmif-
fpent time, andfubftance about fuperfluities and vain re-
creations ? Retire then : quench not the Holy Spirit in
yourfelves; redeem your precious abufedtime ; frequent
fuch converfation as may help you againft your evil incli-
nations ; fo fhall you follow the examples, and keep the
precepts of Jefus Chrift, and all his followers. For hi-
therto wc have plainly demonftrated, that no fuch way
of living, as is in requeft among you of the land, ever
was, or can be truly Chriftian.
§. V. But the befl recreation is to do good : and all
Chriftian cuftoms tend to temperance, and fome good
and beneficial end ; which more or lefs may be in every
action. For inftance : if men and women would be
diligent to follow their refpe&ive callings, frequent the
afTemblies of religious people, vifit fober neighbours
to be edified, and wicked ones to reform them ; be
careful in the tuition of their children, exemplary to
their fervants, relieve the neceffitous, fee the fick,
vifit the imprifoned, adminifter to their infirmities, and
indifpolitions, endeavour peace amongft. neighbours :
alfo ftudy moderately fuch commendable and profitable
arts as navigation, arithmetic, geometry, hufbandry,
gardening, handicraft, medicine, &c. And, that wo-
men fpin, low, knit, weave, garden, preferve, and the
like houfe wifely and honefl employments (the prac-
tice of the greateft and nobleft matrons, and youth
among the very Heathens) helping others, who for
want are unable to keep fervants, to eafe them in their
necefiary affairs ; often and private retirements from all
worldly objects, to enjoy the Lord : fecret and fteady
meditations on the divine life and heavenly inheritance:
which to leave undone, and profecute other things,
under the notion of recreations, is accurfed lull and
damnable impiety. It is molt vain in any to object,
that they cannot do thefe always, and therefore, why
may not they ufe thefe common diverfions ? Fori afk,
what would fuch be at ? what would they do ? and what
would
Part I. NO CRO 5 S, N O C R 0 W N. 18,
would they have ? They thathave trades, have not time
enough to do the half of what hath been recommended.
And as for thole who have nothing to do, and in |
do nothing, which is worfe, but fin, which is worfl of
all, here is variety of pleafant, of" profitable, na;
very honourable employments and dn | bi*th< in.
Such can with great delight fitata play, a ball, a marque,
at cards dice, &c. drinking, revelling, feafting, and the
like, an entire day ; yea, turn night into day, and in-
vert the very order of the creation, to humour their'
And were it not for eating and deeping, it would be
paft a doubt, whether they would ever find time to
ceafe from thofe vain and linful paflimes, till thehafty
calls of death fhould fummon their appearance in .
ther world. Yet do they think it intolerable, and hard-
ly poflible for any to fit ib long at a profitable or n
ous exercife.
§. VI. But how do thefe think to pafs their vaft
eternity away? ' for as the tree falls ib it lies.,Jc
none deceive themfelves, nor mock their immortal
fouls, with a pleafant, but mofl fa lie and pernicious
dream, that they fhall be changed by a con ft rah
irrefiflible power, juft when theii fouls take lea
their bodies : no, no, my friends, ' what you low, thai
* fhall you reap:'1 if vanity, folly, vifible deli)
fading pleafnres; no better fhall you ever reap than
corruption, forrow, and the woful anguiih of eternal
clifappointments. But alas ! what is the reafon that the
cry is fo common, Mufl we always doat on :
things r why, moll certainly, it is this, they k
what is the joy and peace of fpcaking and 8
in the prelence of the mofl holy God : that pafies fuch
vain undcrftandings, darkened with the \ '
plea fu res of the god of this world : whole I
many mumbled and ignorantlv devout-fail v
they teach parrots ; for if they were of
hearts are fet on things above, and who
iven,
v EccLtij * G«L v. . • i v 4
182 NO CROSS, NO CROWN. Part I.
heaven,™ there would their minds inhabit, and their
greateft pleafure conitantly be : and fuch who call that
a burden, and leek to be refrefhed by fuch paftimes, as
a play, amorrice-dance, a punchanello, aball,amafque,
cards, dice, or the like, I am bold to affirm, they not
only never knew the divine excellency of God, and his
truth, but thereby declare themfelves moil unfit for
them in another world. For how is it pofhble that they
can be delighted to eternity, with that iatisfaction which
is fo tedious and irkfome for thirty or forty years ; that
for a fupply of recreation to their minds, the little toys
and fopperies of this perifhing world, mull be brought
into practice and requefl ? Surely, thofe who are to
reckon for every idle word, muft not ufe fports to
pafs away that time, which they are commanded fo
diligently to redeem :n confidering no lefs work is to
be done, than making their ' calling and election
6 fure :' much lefs fludy to invent recreations for their
vain minds, and fpend the greatell part of their days
and months, and years therein, not allowing a quarter
ofthattime towards the great concernment of their lives
and fouls, for which that time was given them.p
§. VII. There is but little need to drive away that,
by foolifh divertifements, which flies away fo fvviftly of
itfelf ; and when once gone is never to be recalled.
Plays, parks, balls, treats, romance?., muficSj love-
fonnets, and the like, will be a very invalid plea for any
other purpofe than their condemnation, who are taken
and delighted with them, at the revelation of the
righteous judgment of God. O my friends ! thefe
were never invented, but by that mind which had firft
loft the joy and ravifhing delights of God's holy pre-
fence.fl- bo that wc conclude, flrft, that of thofe many
excellent employments already mentioned, as worthy
to pofTefs fuch minds as are inclined to thefe vanities,
there is (lore enough cf time, not only to take up their
ipare hours, but double fo much, and that with great
delight,
n Phfl. iv 6 7 Eph. iv 1 8 19 20 Mat. xiii 8 9 Rom. x 2
* Mat. xii 18 Eph. v 1 p Phi. iii 14 2 Pa. ii JO Col. iv
5 v : Tim. iv 5 to 1 ] .
Part I. NO CROSS, NO CROWN.
1*3
delight, diverfron, and profit, both to thcmfehcs and
others ; were they but once weaned from vain and
fruidefs fopperies, and did they but confide r, bow great
the fatisfa&ion, and how certain the rewards are, which
attend this, and the other life, for fuch aaivetfal bene-
fits and virtuous examples. The fecond conclufion is,
that what is alledged by me can be difpleafing and un-
grateful to none, but fuch as know not what it is to
walk with God, to prepare for an eternal manfion, to
have the mind exercifed on heavenly and good things,
to follow the examples of the holy men and women of
former happy ages : fuch as know not Chrift'sdo&rine,
life, death, and refurrecxion, but only have their minds
fattened to the flefh, and by the objects of it are allured,
deceived, and miferably ruined : and lafliy, thatdefpife
heaven, and the joys that are not feen, though eternal,
for a few perifhing trifles that they do fee, though they
are decreed to pals away. How thefe are baptized with
Chrift, into his holy life, cruel fufferings, fhameful death,
and raifed with him to immortal defies, heavenly medi-
tations, a divine new life, growing into the known
of heavenly myfteries, and all bolinefs, even unto the
meafure of the ftature of Jefus Chrift, the great
ample of all; how (I fay J thefe leiemble moil i.
Chriftian qualifications, and what (hare they havetl
in, let their conferences tell them upon a ferious inqui-
ry in the cool of the day/
§. VIII. But in the next place, Inch attire and paf-
times do not only fhew the exceeding woildliuels of
people's inclinations, and their ver\ mdcedf
the divine joys, but by imitating thefe faihions,
frequenting thefe places and diverfions, not only much
good is omitted, but a certain doorisopci iuch
evil to be committed. As firft, precious time, that
were worth a world on a dying bed, is loft : UK)]
that might be employed for foriie g< linly
expended: pleafure is taken in mere fhame ; lulls are
r Rom. vi 3 to 8 I Cor, xli lj Gtl m 27
12 13. Eph. iii 12 13.
t34 N O C R OSS, NO CRO W N. Part I.
gratified, the minds of people alienated from heavenly
things, and exercifed about mere folly : pride taken in
clothes, flrftghen to cover nakeanefs, whereby the
creature is neglected, and the noble creation of Goddif-
regarded, and men become acceptable by their trims,
and the alamodenefs of their drefs and apparel: from
whence refpect to perfons doth fo naturally a rife, that
for any to deny it, is to affirm the fun fhir.es not
at noon-day : nothing being more notorious, than the
cringing, fcraping, faring, and madaming of perfons,
according to the gaudinefs of their attire, which is
deteitable to God, and fo abfolutely forbidden in the
fcriptures, that to do it, is to break the whole laws and
confeqtientiy to incur the punifhment thereof* Next,
what great holes do the like practices make in mens
eflates ? how are their vocations neglecled ? young
women deluded ? the marriage-bed invaded ? conten-
tions and family-animofnies begotten ? partings of man
and wife ? difinheriting of children ? difmifhng offer-
vants ? On the other hand, fervants made flaves, chil-
dren difregarded, wives defpifed and fhamefully abuf-
ed, through the intemperance of their hufbands ;
which either puts them upon the fame extravagance, or,
laying fuch cruel injuftice to heart, they pine away
their days in grief and mifery.3 But of all thefc
wretched inventions, the play-houies, like fo many
hellifh feminaries, do moil perniciouily conduce to
thefe fad and miferable ends ; where little belides
frothy, wanton, if not directly obfeene and profane hu-
mours, are reprefented ; which are of notorious ill
confequence upon the minds of moll, efpecially the
youth that frequent them. And thus it is that idle and
debauched llagers are encouraged and maintained ;
than which fearcely a greater abomination can be
thought on of that rank of impieties, as will anon
particularly be fhown ; and truly, nothing but the ex-
celTive pleafure people take therein could blind their
eyes from feeing it.
§. IX. But
f James ii I to 9.
Part h NO CROSS, NO CROWN. 185
§. IX. But laftly, the grand iiKlifpofition of mind in
people to folid, ferious, and heavenly meditations, by
the almofl continual as well as pleaiant rumination in
their minds, of thole various adventures they have been
entertained with, which in the more youthful can never
mils to inflame and animate their boiling and airy con-
iUtutions.'- And in the relt of the common recrea-
tions of balls, mafques, treats, cards, dice, kc there
are the like opportunities to promote the like evils.
And yet farther ; how many quarrels, animofities, nay,
murders too, as well as expenle of eflate and precious
time, have been the immediate confequences of the like
practices ? In fhort, thefe were the ways of the Gen-
tiles that knew not God,u but never the practice of them
that feared him : nay, the more noble among the Hea-
thens themfelves, namely Anaxagoras, Socrates, Plato,
Antifthenes, Heraclitus, Zeno, Ariliides, Cato, Tully,
Epicletus, Seneca, ckc. have left their dilguft to thefe
things upon record, as odious and deftructive, not only
of the honour of the immortal God, but of all good or-
der and government, as leading into loofenefs, idlenels,
ignorance and effeminacy, the great cankers, and bane
of all itatesand empires. Butiuch is the latitudinarian
impudence of this age, that they canonize themfelves for
faints, if not guilty of every Newgate-filth, and kennel-
impiety. And the pretended innocency of thefe things
fteals away their minds from that which is better into
the love of them : nay, it gives them confidence to
plead for them, and by no means will they think the
contrary : but why ? beeaufe it is a liberty that feeds the
flefh, and gratifies the luiiful eye and palate of poor
mortality ; wherefore they think it a laudable condition
to be no better then the bead that eats and drinks but
what his nature doth require, although the number is
verv lmall of fuch. So very exorbitant are men
women grown in this prefent age : for cither they do
believe their actions are to be ruled by their own wills ;
A a or
Job xkxv 13 u Eph. if 17 to
2;.
i36 NO CROSS, NO CROWN. Parti.
or elfe, at beft, that not to be ilained with the vileft
wickednefs is matter of great boafting : and indeed it is
fo, in a time when nothing is too wicked to be done.
But certainly, it is a fign of univerfal impiety, in a land,
when not to be guilty of fins, the very Heathens loathe,
is to be virtuous, yes, and Chriflian too, and that to no
fmail degree of reputation; a difmal fymptomto a coun-
try ? But it is not to be greatly blinded, that thofe we
call infidels fhould deteft thofe practices as infamous,
which people, that call themfelves Chriftians, cannot
or will not fee to be fuch, but gild them over with the fair
titles of ornaments, decency, recreation, and the like.
Well, my friends, if there were no God, no heaven, no
hell, no holy examples, no Jefus Chrift, in crofs, doc-
trine and life to be conformed unto ; yet would charity
to the poor, help to the needy, peace among neigh-
bours, vifits to the fick, care of the widow and father-
lefs,w with the reft of thofe temporal good offices al-
ready repeated, be a noble employment, and much
more worthy of your expenfe and pains. Nor indeed
is it to be conceived, that the way to glory is fmoothed
with fuch variety of carnal pleafures ; for then convic-
tion, a wounded fpirit, a broken heart, a regenerate
mind, in a word, immortality would prove as mere
fl&ions as fome make them, and others therefore think
them : no, thefe practices are for ever to be extinguifh-
ed, and expelled all Chriflian fociety. For I affirm, that
to one who internally knows God, and hath a fenfe of
his bleiTed prefence, all fuch recreations are death : yea,
more dangerouily evil, and more apt to Ileal away the
mind from the heavenly exercife^ than grolTer impieties.
For they are fobig, they are plainly feen ; fo dirty, they
are eafily detected : which education and common tem-
perance, as well as conltitution in many, teach them to
abhor ; and if they fhould be committed, they carry
with them a proportional conviction. But thefe pre-
tended
VT Phil, iv 6 7 8 9 Job xxiv 12.
Parti. NO CROSS, NO CROWN. i57
tended innocents, thefe fuppofed harmlefs fatisfaclions,
are more furprizing, more deftrucYrvc ; for as they ea-
fily gain an admiflion by the fenfes, fo the more they
pretend to innocency, the more they fecure the minds
of people in the common ufe of them ; till they be-
come fo infenfible of their evil confequences, that with
a mighty confidence they can plead for them.*
§. X. But as this is plainly not to deny themfclves,
but, on the contrary, to employ the vain inventions of
carnal men and women to gratify the defire of the eye,
the delire of the flefh, and the pride of life/ all which
exercife the mind below the divine and only true plea-
fure, or elfe, tell me what does : fo, be it known to
fuch, that the Heavenly life, and Chriftian joys are of
another kind, as hath already been exprefTed : nay, that
the true difciples of the Lord Chrift muft be hereunto
crucified, as to obje&s and employments that attract
downwards, and that their affeclions fhould be railed to
a more fublime and fpiritual converfation, as to ufe
this world, even in its mod innocent enjoyments, as if
they ufed it not. But if they take pleafure in any thing
below, it fhould be in fuch good offices as before-men-
tioned ; whereby a benefit may redound in fome reipect
to others : in which God is honoured over all vifible
things, the nation relieved, the government bettered,
themfelves rendered exemplary of good, and thereby
juftly intitled to prefent h'appinefs, a fweet memorial
with pofterity, as well as to a feat at his right hand,
where there are joys and pleafures for ever : than which
there can be nothing more honourable, nothing more
certain, world without end.*
x Prov. xviii 14. Pfal. K 17 Mat. v 4 Luke fi 25. Rom.
117 Pfal. xl 8 Prov. xiii 21 Rom. vii 22 Hcb. xi 13 14
15 16 Rom. i 25 to 39 Job 14 y 1 John ii 15 16 17
2 Job xxxvi 7 Pfal v 12 Pfalxxxvii 25 29 Piov. x 7.
C II A P.
188 NO CROSS, NO CROWN. Parti.
CHAP. XVI.
§. i. Luxury fhould not be ufed by Chriftians, becaufe
of its inconiiftency with the Spirit of Chriftianity.
§. 2. The cup of which Chrift's true difciples drank.
§. 3. O ! who will drink of this cup? §. 4. An ob-
jection anfwered of the nature of God's kingdom, and
what it frauds in. §. 5. Of the frame of the fpirit of
Chrift's followers.
§. I. "fn)TjT the luxury oppofed in this difcourfe,
JJ3 fhould not be allowed among Chriftians, be-
caufe both that which invents it, delights in it, and
pleads fo ftrongly for it, is in confident with the true
Spirit of Chriftianity ; nor doth the very nature of the
Chriftian religion admit thereof. For therefore was it
that immortality and eternal life were brought to light,
that all the invented pleafures of mortal life, in which
the world lives, might be denied and relinquifhed ; and
for this reafon it is, that nothing lefs than immenfe re-
Mards and eternal manlions are promifed, that men and
women might therefore be encouraged willingly to for-
fake the vanity and fiefhly fatis factions of the world, and
encounter with boldnefs the fhame and fufferings they
muft expert to receive at the hand of, it may be, their
neareft intimates and relations.3
lor if the Chriftian religion had admitted the poflef-
fion of this world in any other fenfe, than the fimple and
naked ufe of thofe creatures really given of God for the
neceinty and convenience of the whole creation : for
inftance, did it allow all that pride, vanity, curiofity,
pomp, exchange of apparel, honours, preferments,
fafhions, and the cuitomary recreations of the world,
With whatever may delight and gratify their fenles ;
then what need of a daily crofs, a felf-denying life,
t working out falvation with fear and trembling,' feek-
ing
a Luke xvi 15 John xv 17 18 19 ch. xvi 20 ch. xvji 15
16 17 Heb. xi 24 25 26 27 Rom. vJii 19 2 Tim. iii n 12
Heb. xii 1 2
Parti. NO CRQSS, N O CROWN. ifc,
ing the things that are above, having the treafore and
heart in heaven, no idle talking, no vaic , but
fearing and meditating all the day long, n.
reproach, icorn, hard ufage, bitter mockings and <
deaths? What need thefe things? and why fhould they
be expected in order to that glorious immortality and
eternal crown, if the vanity, pride, expenfe, idh
concupifcence, envy, malice, and whole manner of liv-
ing among the (called) Chriitians, were allowed by the
Chriflian religion ? No, certainly; but as the Lord
Chrift well knew in what foolifli trifles and vain plca-
fures, as well as grofTer impieties, the minds of men and
women were fixed, and how much they were de{
rated from the heavenly principle of life, into a luft-
ful or unlawful feeking after the enjoyments of this
perifhing world, nay, inventing daily new iatisfactions
to gratify their carnal appetites, fo did he not 1 c Is fore-
fee the difficulty that all would have to relinquish and
forfake them at his call, and with what great unwil-
Kngnefs they would take their leave of them, an
weaned from them. Wherefore to induce them I
he did not fpeak unto them in the language of the law,
that they fhould have an earthly Canaan, great dignities,
a numerous iffue, a long life, and the like: no, rather
the contrary, at leaft to take thefe things in their courfe ; '
but he fpeaks to them in a higher It rain, namely,
aifujes them of a kingdom and a crown that are im-
mortal, that neither time, cruelty, death, grave or hell,
with all its inftruments, fhall ever be able to difappoiut,
or take away, from thofc that fhould believe and i
him. Farther, that they fhould be taken into thai
alliance of loving friends, yea the intimate divine
lation of dear brethren, and co-heirs with him i
celeiiial happinefs, and a glorious inim
fore if it be recorded, that thole v
were to die, much more they who refufe to I
the
e Mat. xvi 2+ Lake tx 23 PhiL II 1
v 4 5 Neh. xni Pfal. cxii 1 I fa. xxvili l-
.-3 Heb. xi 16 cli. x 33
ipo NO CROSS, NO CROWN. Part I.
the precepts of this Great and Eternal Rewarder of all
that diligently feek and follow him.c
§. II. And therefore it was that he was pleafed to give
us, in his own example, a tafte of what his difciples
muft expect to drink deeply of, namely, the cup of felf-
denial, cruel trials, and moil bitter afflictions : he came
not to confecrate a way to the eternal reft through gold
and filver, ribbons, laces, points, perfumes, coftly
clothes, curious trims, exact dreffes, rich jewels, plea-
fant recreations, plays, treats, balls, mafques, revels,
romances, love-fongs, and the like paftimes of the
world : no, no alas ! but by forfaking all fuch kind of
entertainments, yea and fometimes more lawful enjoy-
ments too : and cheerfully undergoing the lofs of all on
the one hand, and the reproach, ignominy, and the
moft cruel perfecution from ungodly men on the other.
He needed never to have wanted fuch variety of worldly
pleafures, had they been fuitable to the nature of his
kingdom : for he was tempted, as are his followers,
with no lefs bait than all the glories of the world :d
but he that commanded to c feek another country, and
1 to lay up treafures in the heavens that fade not away,5
and therefore charged them, never to be much inqui-
fitive about what they fhould eat, drink, or put on, be-
caufe (faith he) ' after thefe things the Gentiles, that
* knew not God, do feek;' (and Chriftians that pre-
tend to know him too) ' but, having food and rai-
c ment, therewith be content :' he, I fay, that enjoin-
ed this do&rine, and led that holy and heavenly exam-
ple, even the Lord jefus Chrift, bad them, that would
be his difciples, * take up the fame crofs, and follow
■ him.'e
§. III. O who will follow him? Who will be true
Chriftians? we muft not think to fleer another courfe,
nor
e Luke vi 20 ch. xli 32 ch. xxii 29 Col. i 13 1 Thefl*. 11
12 Heb. xii 28 Jam. ii 5 John xv 14 15 Rom. viii 17
Hcb. ii 11 eh. xii 2 1 Pet. ii 21 Luke xii 29 to 31 2 Tim. v
6 Mat. xix 27 28 29 Luke vi 22 John xv 10 d Mat. x 37
38 Luke xii 32 33 34 35 36 c Mat. xvi 19 20 31 32 35
1 Tim. vi 6 to 11 Mat. viii 31 to 39.
Part I. NO CROSS, NO CROWN.
191
nor to drink of another cup than hath the Captain of our
falvation done before us :f no, for it is the very queHion
he afked James and John, the fons of Zebcdee of old,
when they defired to fit at his right and left hand in his
kingdom, ■ Are ye able to drink of the cup that I fhall
' drink of, and to be baptized with the baptifm that I
1 am baptized withal ?'g otherwife no difciples, no
Chriflians. Whoever they are that would come to
Chrifl, and be right Chriftians, mull: readily abandon
every delight that would Heal away the affeclions of the
mind, and exercife it from the divine principle of life,
and freely write a bill of divorce for every beloved
vanity ; and all, under the Sun of rightoulhefs, is fo,
compared with him.
§. IV. But fome are ready to object (who will not feem
to want fcripture for their lulls, although it be evidently
mifapplied) 'The kingdom of God Hands not in meats,
' or in drinks, or in apparel,' &c. Anfw. Right ;
therefore it is that we Hand out of them. But furely,
you have the leafl reafonof any to objeel this to us, who
make thofe things fo neceffary to converlation, as our
not conforming to them renders us obnoxious to your
reproach ; which how Chriflian, or refembling it is of
the righteoufnefs, peace, and joy in which the hcarenly
kingdom Hands, let the juft principle in your own con-
sciences determine. Our converlation Hands in tem-
perance, and that Hands in righteoufnefs, by which we
have obtained that kingdom your latitude and excels
have no fhare or intereft in. If none therefore can be
true difciples, but they that come to bear the daily
crofs, and that none bear the crofs, but thofe who fol-
low the example of the Lord Jefus ChriH, through his
baptifm and afflictions and temptations ; and that none
are fo baptized with him, but thofe whole minds are re-
tired from the vanities in which the generality of the
world live, and become obedient to the holy light and
divine grace, with which they have been enlightened
from on high, and thereby are daily exercifed to the
opacify*
f Heb, ii 10 « Mat. xx 22 2$
i92 NO CROSS, NO CROWN. Part I.
crucifying of every contrary affection, and bringing of
immortality to light ; if none are true difciples but
fuch (as moll undoubtedly they are not) then let the
people of theie days a little lbberly reflect upon them-
felves, and they will conclude, that none who live and
delight in thefe vain cuftoms, and this un-chriff-like
conversation, can be true Chriftians, or difciples of the
crucified Jefus:h for otherwife, how would it be a crofs?
or the Chriflian life matter of difficulty and reproach ?
No, the offence of the crols would foon ceafe, which is
the power of God to them that believe ; that every lull
and vanity may be fubdued, and the creature brought
into an holy fubjection of mind to the heavenly will of
its Creator.1 For therefore has it been laid, that Jefus
Chrifiwasandismanifefted, that by his holy, felf-denying
life and doctrine, he might put a baffle upon the proud
minds of men, and by the immortality he brought, and
daily brings to light, he might ftain the glory of their
fading refts and pleafures ;k that having their minds
weaned from them, and being crucified thereunto, they
might feek another country, and obtain an everlafting
inheritance : ' for the things that are feen are temporal'1
(and thole they were, and all true Chriftians are, to be
redeemed from refling in) but the things that are * not
c feen are eternal ;' thofe they were, and all are to be,
brought to, and have their affections chiefly fixed upon.m
§. V. Wherefore a true dilciple of the Lord Jefus
Chrift is to have his mind fo converfant about heavenly
things, that the things of this world may be uied as if
they were not : that having fuch things as are ' ne-
c ceffary and convenient, he be therewith content/"
without the Superfluity of the world, whereby the plea-
fure, that in times of ignorance was taken in the cuf-
toms and fafhions of the world, may more abundantly
be fupplied in the hidden and heavenly life of Jefus :
for
h Rom. vi 3 4 5 6 Phil, iii io I Pet. iv 13 Tit. ii ji
12 13 John i 9 Rom. vi 6 Gal, ii 20 ch. v 24 ch. vi 4
2 Tim. i 10 ' Gal. v 11 l Cor. i 17 18 k Vcr. 27 2S 29
1 Heb. iv 1 to 12 m 2 Cor. iv 1 7 8 n 1 Tim. vi 8.
Pare I. NO CROSS, NO CROWN.
'93
for unlefs there be an abiding in Chrift, it will be im-
poflible to bring forth that much fruit which he re-
quires at the hands of his followers, and wherein his
Father is glorified. But as it is clear that fnch as live
in the vanities, pleafures, recreations, and lulls of the
world, abide not in him, neither know him : for they
that know him, depart from iniquity) fo is their abiding
and delighting in thofe bewitching follies, the very rea-
fon why they are fo ignorant and infenfible of him :
c Him who continually Hands knocking at the door of
c their hearts/ in whom they ought to abide, and
whofe divine power they mould know to be the crofson
which every beloved luft and alluring vanity fhould be
flain and crucified ; that fo they might feel the heavenly
life to fpring up in their hearts, and themfelvcs to be
quickened to feek the things that are above ; * that when
' Chrift fhall appear, they might appear with him in
' glory, who is over all, God bleiTed for ever. Amen.'1
CHAP. XVII.
I. The culloms, fafhions, &rc. which makeup the at-
tire and pleafure of the age, are enemies to inward
retirement. §. 2. Their end is to gratify luft. §. 3.
Had they been folid, Adam and Eve had not been
happy, that never had them. §. 4. But the confi-
dence and prefumption of Chriftians (as they would
be called) in the ufe of them, is abominable. §. 5.
Their authors farther condemn them, who areufually
loofeaud vain people. §. 6. Moftly borrowed of the
Gentiles, that knew not God. §. 7. An objection of
their ufefulnefs considered and anfwered, and the ob-
jectors reproved. §. 8- The bed Heathens abhorring
what pretended Chriftians plead for. §. 9. The ufe
of thefe things encourages the authors and makers of
them to continue in them. §. 10. The objection of
B b the
P Rom. ▼ 6 7 8 John xv 8 Rev. in 20 q Col iii 1 2 3 4
Rom. ix 5.
194
NO CROSS, NO CRO VV N. Part L
the maintainance of families anfwered. None muft
do evil, that good fhouid follow: but better employs
may be found more ferviceable to the world. §. n.
Another objection anfwered : God no author of their
inventions, and fo not excuiable by his inftitution.
§. 12. People pleading for thefe vanities, fhew what
they are. An exhortation to be weighty and confi-
derate. A great part of the way to true difciplelhip
is, to abandon this fchool and fhopof Satan.
§. I. 1VTEXT, thofe cuftoms and fafhions, which make
JJ\ up the common attire and converfation of the
times, do eminently obftruct the inward retirement of
people's minds, by which they may come to behold the
glories of immortality : who inftead off fearing their
* Creator in the days of their youth, and feeking the
6 kingdom of God in the firft place'* (expecting the
addition of fuch other things as may be neceffary and
convenient, according to the injunctions of God, and the
Lord Jefus Chrift) as foon as they can do any thing,
they look after pride, vanity, and that converfation
which is moft delightful to the flefh, which becomes
their moft delightful entertainment : all which do but
evidently beget luftful conceptions, and inflame to in-
ordinate thoughts, wanton difcourfes, lafcivious treats,
if not at laft to wicked actions. To fuch it is tedious
and offenfive to fpeak of heaven, or another life : bid
them reflect up.on their actions, not grieve the Holy
Spirit, confider of an eternal doom, prepare for judg-
ment ;b and the befl return that is ufual, is reproachful
jefts, profane repartees, if not direct blows. Their
thoughts are otherwife employed : their mornings are
too lhort for them to wafh, to fmooth, to paint, to
patch, to braid, to curl, to gum, to powder, and other-
wife to attire and adorn themfelves ; whilft their af-
ternoons are as commonly befpoke for vifits, and
for
* Eccl. xli I Luke xii 29 30 31 b Eccl. iv 8 2 Tim. n 16
21 22 Eph. i? 30 Jer. xviii 18 19 20 ch. xx 10.
Part T. NO CROSS, NO CROWN.
for plays; where their nfual entertain' re foine
ftories retched from the more approved romance; forbe
ftrange adventures, ibme paflionatc amours, uul
refufals, grand impediments, importunate addrefl
miierable difappointmcuts, wonderful furprizes, ui
peeled encounters, caftles furprized, imprifoned !
refcued, and meetings of fuppoied dead ones ; bloody
duels, languifhing voices echoing from folitar
overheard mournful complaints, deep fetched fight
lent from wild deferts, intrigues managed with un-
heard-of fubtlety : and whilft all tilings feem at the
greateft diftance, then are people alive, enemies
friends, defpair turned to enjoyment, and all their
impoflibilities reconciled; things thit never were, are
not nor ever fhall or can be, they all come to pafs.c
And as if men and women were too (low to anfwerthe
loole fuggeftions of corrupt nature ; or were too in-
tent on more divine fpeculation and heavenly affair?,
they have all that is poflible for the moll extravagant
wits to invent, not only exprefs lies, but utterly impoi-
fibilities to very nature, on purpofe to excite their
minds to thofe idle paflions, and intoxicate their giddy
fancies with fwelling nothings, but airy ficlions ; which
not only confume their time, effeminate their natur
d'ebafe their reafon, and fet them on work to reduce
thele things to practice, and make each adventure theirs
by imitation ; but if difappointed, as who can other-
wife expect from fuch mere phantafms, the prefent re-
medy is latitude to the greateft vice. . And yet th
are lbme of their moil innocent recreations, which are
the very gins of Satan to infnare people ; contrived
moft agreeable to their weaknefs, and in a more in:
fible manner mattering their affe&ions, by entertain-
ments moft taking to their fenfes. In fuch 01
is that their hearts breed vanity, their eyes turn i;
preters to their thoughts, and their looks do \
the
c Tit. ii 3 4 5 Epli. v 3 4 I Tim. iv z i
; Tim. iv 4 1
sii 2 Eccl. ill 17 ch. vi 9 Ifiu v 12
eh.
:.:.•; 3 4.
i96 NO CROSS, NO CROWN. Part h
the fecret inflammations of their intemperate minds 5
wandering fo long abroad, till their lafcivious a&ings
bring night home, and load their minds and reputations
with luft and infamy.d
§. IL Here is the end of all their fafhions and recrea-
tions, c to gratify the lull of the eye, the luft of the
f flefh and the pride of life :'e clothes, that were given
to cover fhame, now want a covering for their fhame-
ful excefs ; and that which fhould remember men of
loft innocency, they pride and glory in : but the hun-
dredth part of thefe things coll man the lofs of paradife,
that now make up the agreeable recreation, ay the
accompliihment of the times. For as it was Adam's
fault to ieek a fatisfaclion to himfelf, other than what
God ordained ; fo it is the exercife, pleafure, and per-
fection of the age, to fpend the greateft portion of their
time in vanities, which is fo far from the end of their
creation, namely, a divine life, that they are deftruc-
tive of it.f
§. III. Were the pleafures of the age true and folid,
Adam and Eve had been miferable in their innocency,
who knew them not : but as it was once their happinefs
not to know them in any degree, fo it is theirs, that
know Chrift indeed, to be by his eternal power redeem-
ed and raifed to the love of immortality : which is yet
a myftery to thofe who live and have pleafure in their
curious trims, rich and changeable apparel, nicety of
drefs, invention and imitation of fafhions, coftly at-
tire, mincing gaits, wanton looks, romances, plays,
treats, balls, feafts, and the like converfation in re«f
quefl : for as thefe had never been, if man had ftaid
at home with his Creator, and given the entire exercife
of his mind to the noble ends of his creation ; fo cer-
tain it is, that the ufe of thefe vanities is not only a
fign that men and women are yet ignorant of their true
reft and pleafure, but it greatly obftru&s and hinders
the retirement of their minds, and their ferious inquiry
after
* Pjrov. vii 10 to 21 « 1 Johp ii 15 16 f Eccl. xii I
Part I. NO CROSS, NO CROWN.
'97
after thofe things that are eternal.1 O, that there
fhouid be fo much noiie, clutter, invention, traffic, cu-
rioiity, diligence, pains and vatt expenfe of time and
eftate, to pleafe and gratify poor vain mortal
that the foul, the very image of divinity itfelf, (hould
Jiave fo little of their confideration ! What, O what more
pregnant inllances and evident tokens can be given,
that it is the body, the fenfes, the cafe, a little fielh and
bone covered with fkin, the toys, fopperies, and \ cry
vanities of this mortal life and periihing world, that
pleafe, that take, that gain them; on which they doat ;
and think they never have too much time, love or mo-
ney to beftow upon them.
§. IV. Thus are their minds employed, and fo vain
are they in their imaginations, and dark in their under-
ftandings, that they not only believe them innocent,
but perluade themfelves they are good ChrifVians all this
while and to rebuke them is worle than hcrefy. Thus
are they ftrangers to the hidden life ; and by thefe things
are they diverted fiom all ferious examination of ti
felves ; and a little by-rote babble, with a forced
of half an hour's talk in other men's words, which
they have nothing to do with, is made fufneient ; i
no more their itates, or at leaft their intention, as
their works fhew, than was it the young man's in the
gofpel, that faid, ' he would go, and did not/*
alas! why? Oh, there are other guefts ! What are tl
Pharamond, Cleopatra, CalTandra, Clelia; a play, a
ball, a fpring-garden ; the park, the gallant, tin
change; in a word, the World. Thefe flay, t!
thefe are importunate, and thefe they attend, and I
are their moil familiar affociates. Thus are their fa
captivated from the divine exercife; nay, from !u<
terual affairs as immediately concern lome h
8 Eph. n. i to 5 Col. ii 13 1 Pet. i 14 1 5 I
ii II 12 Jam. v 5 Mat. vii 17 1* 1 9 Jfcam. v. . ■ j
26 1 Cor. vi 13 Job xxxv 15 I fa. xl 6 1 Pet i 14 ' Lwkc
wiii 14 Prov. i 25 30 ch. x 17 cli. xfi 1 ch. >v. 15 1... Itnj 1 |
to 10 Jer. xti 19 20 21 2 Tim. i»» 4 Mtt«
198 NO CROSS, NO CROWN. Part I.
themfelves, or needy neighbours; pleafing themfelves
with the received ideas of thofe toys and fopperies into
their loofe and airy minds : and if in all things they
cannot practife them, becaufe they want the means of it,
yet as much as may be, at lead to doat upon them, be
taken with them, and willingly fuffer their thoughts to
be hurried after them. All which greatly indifpofes
the minds, and diilracls the fouls of people from the
divine life and principle of the holy Jefus: but, as it
hath been often laid, more efpecially the minds of the
younger fort, to whom the like divertifements (where
their inclinations being prefented with what is very
fuitable to them, they become excited to more vanity,
than ever they thought upon before) are incomparably
dearer than all that can be faid of God's fear, a retired
life, eternal rewards, and joys unfpeakable and full of
glory: fo vain, fo blind, and fo very infenfible are
men and women of what truly makes a difciple of
Chrift !l O ! that they would ponder on thefe things, and
watch againft, and out of all thefe vanities, for the com-
ing of the Lord, left being unprepared, and taken up
with other guefts, they enter not into his evcrlafting reft.*
§. V. That which farther manifefls the unlawfulnefs
of thefe numerous fafhions and recreations is, that they
are either the inventions of vain, idle and wanton minds
to gratify their own fenfualities, and raife the like wick-
ed curiofity in others to imitate the fame : by which no-
thing but iuft and folly are promoted: or the contriv-
ances of indigent and impoverished wits, who make it
the next way for their maintenance, in both which re-
fpetfcs, and upon both which confrderations, they ought
to be detefted. For the flrft licenies exprefs impiety;
and the latter countenances a wretched way of liveli-
hood, and confequently diverts from more lawful, more
ferviceable, and more necefTary employments. That
fuch per ions are both the inventors and actors of
all
1 Ifa. lix 4 Jcr. ji 5 T.c:\. .ri ip k Rom. xiii 11 13
Jidat. xv 7 to 14
Part I. NO CROSS, NO CROW
all thefe follies, cannot be difficult to demonftrate : for
were it pofliblc, that any one could bring us father
Adam's girdle, and mother Eve's apron, v )
what fleering, what mocking of their botnel) i
would there be? furely their t ay lor would find but I
cuflom, although we read, it was Godhimfclf'
1 made them coats of fkins.'1 The like may be a
of all the other vanities, concerning the holy men and
women through all the generations of holy writ. How
many pieces of riband, and what feathers, lace-bands,
and the like, did Adam and Eve wear in paradile, or
out of it ? What rich embroideries, filks, points, &c.
had Abel, Enoch, Noah, and good old Abraham } Did
Eve, Sarah, Sufannah, Elizabeth, and the Virgin Mary
ufe to curl, powder, patch, paint, wear fa lie locks of
ftrange colours, rich points, trimmings, laced go
embroidered petticoats, fhocs with flipflaps laced with
filk or filver lace, and ruffled like pidgeons feet, with
feveral yards, if not pieces of ribands? How many plays
did Jefus Chrift and his apoftles recreate themfelves at?
What poets, romances, comedies, and the like, did the
apoftles and faints make, or ufe to pals away their time
withal? I know they bid all 'redeem their time, to
c avoid foolifh talking, vain jefting, profane babbi;
c and fabulous ftories ; as what tend to ungodli:
c and rather to watch, to work out their falvation with
c fear and trembling, to flee foolifh and youthful rafts,
c and to follow righteoufnefs, peace, goodnefs, love,
c charity : and to mind the things that are abov<
c they would have honour, glory, immortality and <
< nal life.'"
§. VI. But if I wereafked, Whence came
I could quickly anfwer, From the Gentiles, that I
not God ; (for fomc among'! them detefted then
will be (hewn) they were the pieafureso
Sardanapalus, a fantastic Miracles, a comical A.
1 Gen. iii 2 1 m Eph. v i 2345 r ;
xxv 1 j Phil, ii 12 13 Col. iii 1 2 3 Roir>. ii
t2oo NO CROSS, NO CROWN. Part I.
phanes, a prodigal Charaxus, a luxurious Ariftippus ;
and the pra dices of fuch women as the infamous Cly-
temneftra, the painted Jezebel, the lafcivious Campaf-
pe, the immodeft Pofthumia, the coftly Corinthian
Lais, and moft impudent Flora, the wanton Egyptian
Cleopatra, and moil infatiable Meffalina : perfons whofe
memories have Hunk through all ages, and that carry
with them a perpetual rot : thefe, and not the holy
felf-deuying men and women, in ancienttimes, were de-
voted to the like recreations and vain delights. Nay,
the more fober of the very Heathens tnemfelves, and
that upon a principle of great virtue, as is by all con-
feffed, detefted the like folly, and wanton practices.
There is none of them to be found in Plato, or ia
Seneca's works : Pythagoras, Socrates, Phocion, Zeno,
&c. did not accuftom themfelves to thefe entertain-
ments. The virtuous Penelope, the chafte Lucretia,
the grave Cornelia, and modeft Pontia, with many
others, could find themfelves employment enough
amongft their children, fervants and neighbours : they,
though nobles, next their devotion, delighted moft in
fpinning, weaving, gardening, needle-work, and fuch
like good houfewifery, and commendable entertain-
ment : who, though called Heathens, expreffed much
more Chriftianity in all their actions, than do the
wanton, foolifh people of this age, who notwithstand-
ing will be called Chriftians. Bat above all, you play-
mongers, whence think you came your fo pafliouately
beloved comedies ? than which, as there is not any one
diverfion, that is more pernicious, fo not one more in
efteem and fondly frequented : Why, I will tell you.
Their great grand-father was an Heathen, and that not
of the beft fort : his name was Epicharmus. It is true,
he is called a philofopher, or a lover of wifdom ; but he
was only fo by name, and no more one in reality than
the comedians of thefe times are true Chriftians. It is
reported of him by Suidas, a Greek hiftorian, that he was
thefirft man who invented comedies ; and by the help
of one Phormus, he made alfo fifty fables. But would
you know his country, and the reafou of his invention ?
His
Tart b NO CROSS, NO CROW
His country was Syracnfe, the ty id Sn
nious for the infamy of many tyrai
gratify the lulls of* ionic of whom, I.
work. And do not you think this an ill ori
is it lefs in any one to imitate or juftif)
the more ibber Heathens have themfelve! I
them ? nay, is it not abominable, when
thcmfelvcs Chriftians do both imitate and juftifj
like inventions? Nor had the melancholy tragedi
better parentage, namely, one Theipis, an Athc
poet ; to whom they alio do afcribe the original of that
impudent cuflom of painting faces, and the count-
or reprefentation of other perfona by change of habit,
humours, &c. all which are now lb much in ufe and
reputation with the great ones of the times. To thefe
let me add that poetical amorofo, whom an inordinate
pallion of love firft tranfportcd to thole poetical rap-
.tures of admiration (indeed fordid effeminacy, if not
idolatry); they call him Alcman, or Alcina, a Lydian ;
he, being exceedingly in love with a young woman ot
his own country, is laid to have been the firft peribn that
gave the world a fight of that kind of folly, namely, lovc-
itories-and verfes, which have been lb diligently imitat-
ed by almoft all nations ever fmce in their romam
. VII. I know that fame will lay, But we have i
comedies and tragedies, ibunets, catches, <xc. that arc
0:1 purpofe to reprehend vice, from whence we
many commendable things. Though this be fhameful,
yet many have been wont, for want of fliame or u,
ilanding, or both, to return me this for anfwer.
I readily fnall confefs, that it was the I
ampngft the Heathens, again ft the common via
the more grave and moral lectures of their philofo]
of which number I (hall inflance two : Euripide
Suidas calls a learned tragical poet, and Eupoli
the fame hiilorian calls a comical pocti The firil
a man lb challe, and therefore fo un >fo»r
clays, that he was called 1 Of ON bated
women, that is, wanton 0
twice married.: the other he characters as
C c re]
202 NO CROSS, NO CROWN* Parti.
reprehender of faults. From which I gather, that their
deiign was not to feed the idle, lazy fancies of people,
nor merely to get money ; but iince by the means of
loofe wits, the people had been debauched, their work
was to reclaim them, rendering vice ridiculous, and
turning wit againft wickednefs. And this appears the
rather, from the defcripuon given, as alfo that Euri-
pides was luppofed to have been torn in pieces by
wanton women ; which doubtlels was for declaiming
againlt their impudence ; and the other being ilain in
the battle betwixt the Athenians and Lacedemonians,
was fo regretted, that a law was made, that never after
fuch poets ihould be allowed to bear arms ; doubtlels
it was becaufe in lofing him, they loft a reprover of
vice. vSo that the end of the approved comedians and
tragedians of thole times was but to reform the peo-
ple, by making fin odious : and that not fo much by a
rational and argumentative way, ulual with their phi-
lofophers, as by fharp jeers, fevere reflections, and
rendering their vicious actions fhameful, ridiculous, and
deteftable ; fo that for reputation fake they might not
longer be guilty of them : which to me is but a little
fofter than a whip, or a Bridewell. Now if you that
plead for them, will be contented to be accounted
Heathens, and thoie of the more diffolute and wicked
fort too, that will fooner be jeered than argued out of
your fins, we fhall acknowledge to you, that fuch co-
medies and tragedies as thefe may be ferviceable : but
then for fhame, abufe not the name of Jefus Chrift fo
impudently, as to call yourfelves Chriflians, whofe
lulls are fo ftrong, that you are forced to ufe the low
fhifts of Heathens to repel them : to leave their evils
not for the love of virtue, but out of fear, fhame, or
reputation. Is this your love to Jefus ? your reverence
to the lcriptures, that through faith are able to make
the ' man of God perfecl ?' Is all your prattle about
ordinances, prayers, facramcnts, chriilianity, and the
like come to this : that at lafl you mull betake your-
felves to fuch inflruclors, as were by the fober Heathens
permitted to reclaim the moll vicious of the people that
were
Part I. NO CROSS, NO C R O W
were amonglt them ? and fach retnedi
which there is nothing but corporal puniQimel
§. VIII. This is lb far from Chriftianity, ihat niai.
the nobler Heathens, men and women, wer<
taught and better difpofed ; they found out no
venly contemplations, and iubjects of an eternal i
to meditate upon. Nay, fo far did they out ii rip thej
Chriilians oftfaefe times, that they not only wen
emplaryby their grave and fober converfation, but, for
the public benefit, the Athenians inftitutcd the Gy-
micofmi, or Twenty Men, who fhouhl make it their
bufinefs to obferve the people's apparel and behaviour ;
that if any were found immodeft, and to demean theni-
felves loofely, they had full authority to punifh them.
But the cafe is altered, it is punifhablc to reprove
fuch : yes, it is matter of the greateft contumely
reproach. Nay, fo impudent are fome grown in
impieties, that they fport themfelves with fuch r
ous perfons, and not only manifefi a great ncgh
piety, and a fevere life, by their own loofenefs, but
extreme contempt of it, by rendering it ridiculous thr
comical and abufive jefts on public ftages. Which,
dangerous it is, and apt to make religion little worth in
the people's eyes, befide the demonltration ofthi
let us remember, that Ariitophancs had not a re
way to bring the reputation of Socrates in queftion with
the people, who greatly reverenced him for his
and virtuous life and doctrine, than by his abufivi
prefeutations ofhimina play: which made the
wanton, unliable croud rather part with Socrau
neil, than Socrates in jell. Nor can a better r
given why the poor Quakers are made fo much
feorn of men, than becaufe of their fevere reprchen
of fin and vanity, and their felf-denyi
amidft fo great intemperance in all ivorldlj
tions : vet" can fuch libertines all tbifl ftnil
fwell for Chriftiaus, and flout it out againfl
and example ; but we mufl be whiml
morofe, melancholy, or e 'its de(
what not? O blindnefs ! pharifaical h] y! as if
204 NO CROSS, NO CROW N. Part T.
fuch were fit to be judges of religion, or that it were
poiiible for them to have a fight and feufe of true re-
ligion, or really to be religious, whilft darkened in
their understandings by the god of the pleafures of this
world, and their minds fo wrapped up in external en-
joyments, and the variety of worldly delights : no; in
the name of the everlafting God, you mock him, and
deceive your fouls ; for the wrath of the Almighty is
againft you all, whilft in that fpirit and condition : in
vain are all your babbles and let performances, God
laughs you to fcorn ; his anger is kindling becaufe of
thefe things. Wherefore be ye warned to temperance,
and repent.
§. IX. Befides,this fort of people are not only wicked,
loofe and vain, who both invent and act thefe things ;
but by your great delight in fuch vain inventions, you
encourage them therein, and hinder them from more
honeft and more ferviceabie employments. For what
is the reafon that moft commodities are held at fuch
exceffiye rates, but becaufe labour is fovery dear ? And
why is it fo, but becaufe fo many hands are otherwife
bellowed, even about the very vanity of all vanities ?
Nay, how common is it with thefe mercenary procurers
to people's folly, that when their purfes begin to grow
low, they (hail prefent them with a new (and pretend-
edly more convenient) fafhion ; and that perhaps, be-
fore the former coftly habits fhall have done half their
jfervice : which either muft be given away, or new
vampt in the cut moft alamode. O prodigal, yet fre-
quent folly ?
§. X. 1 know I am coming to encounter the moft
plaufible objection they are ufed to urge, when driven
to a pinch, viz. ' But how mall thofe many families
< fubfift, whofe livelihood depends upon fuch fafhions
* and recreations as you fo earneftly decry?' I anfwer,
It is a bad argument to plead for the commiffion of the
leaft evil, that never fo great a good may come of it :
if you and they have made wickednefs your pleafure
and your profit, be ye content that it fhould be your
f and punifhment, till the one can learn to be with-
out
Parti. NO CROSS, NO CROW
out facta vanity, and the others have foui do
honed employments. It is the vanity of the I
ones that makes fo much toil for the many fmallj and
the great excels of the one occahons the great :
the other. Would men learn to be contented with
things, fuch as are necefiary and convenient (the
cient Chriftian life) all things might be at a ch<
rate, and men might live lor little. If* the land]
had lefs lulls to fatisfy, the tenants might have left
rent to pay, and turn from poor to rich, whereby they
might be able to find more honcft and doniefiic
ployments for children, than becoming (harpers,
living by their wits which is but a better word for
fins. And if the report of the more intelligent in huf-
bandry be credible, lands are generally improvable
in twenty: and were there more hands about more
lawful and ferviceable manufactures, they would | •
cheaper, and greater vent might be made of them, by
which a benefit would redound to the world in general :
nay the burden lies the heavier upon the laborious
country, that fo many hands and moulders
the lull-caterers of the cities) mould be Wa
the plough and ufeful hufbaudry. If men ne
themlelves rich enough, they may never mifsofi
ble and employment: but thofe who can take the pri-
mitive ilate and God's creation for their model,
learn with a little to be contented; as kno\l : de-
iires after wealth do not only prevent or
faith, but when got, increafe 1
It is no evil to repent of evil; but that i . be,
whilft men maintain what they mould repent ofj it i:;
a bad argument to avoid temperance, orju'
trary, becaufe otherwife the a&ors and i
excels would want a livelihood ; f;
way is to nurfe the caulc, inftead of I
iuch of thofe vanity-hue k 11 crs as ha c got
contented to retreat, and \,
they have got it; and fuch as re til
helped by charity to 1
prudent, nay, Chriftian, thaq I
2o6 NO CROSS, NO CROWN. Part I.
fuch fooliih toys and fopperies. Public work-houfes
would be effectual remedies to all thefe lazy and luftful
difiempers, with more profit, and a better conscience.
Therefore it is that we cannot, we dare not fquare our
converfation by the world's: no, but by our plainnefs
aiid moderation to teilify againft fuch extravagant
vanities; arid by our grave and Heady life to manifell
our diiiike, on God's behalf, to fuch intemperate and
wantoq curioiity: yea, to deny ourfelves what other-
wale perhaps we lawfully could ufe with a juft indiffer-
ency, if not fatisfaction, becaufe of that abufe that is
amongft the generality.
§. XI. I know, that fome are ready farther to object;
c Hath God given us thefe enjoyments on purpofe to
e damn us if we ufe them?' Anlw. But to fuch refer-
able, poor, filly fouls, who would rather charge the
moil high and holy God with the invention or crea-
tion of their dirty vanities, than want a plea to juftify
their own practice, not knowing how for fhame, or
fear, or love, to throw them off; I anfwer, that what
God made for man's ufe was good; and what the blelTed
Lord jefus Chrifh allowed, or enjoined, or gave us in
his mofr heavenly example, is to be obferved, believed,
and praclifed. But in the whole catalogue the fcriptures
give of both, I never found the attires, recreations and
way of Living, fo much in requefi with the generality of
the Chriftians of thefe times:" no certain^. God cre-
ated man an holy, wife, fober, grave, and reasonable
creature, fit to govern himfelf and the world; but
Divinity was then the great objeel: of his reafon and
pleafure: all external enjoyments of God's giving be-
in,^ for necedity, convenience, and lawful delight,
with this provifo too, that the Almighty was to be feen,
ibly enjoyed a, id reverenced, in every one of
But how very wide the Chriilians of thefe
times art* from this primitive inftitution is not difficult
to determine, although they make fuch loud preten-
tions to that molt holy Jefus, who not only gave the
world
* Luke vzii 74 ch. v.u i£ 29 to 31
Part I. NO CROSS, NO CROW N.
world a certain evidence of an happy relloration, by
his own coming, but promifed his affiftance to all tl
would follow him in the felf-denial and
holy crofs; and therefore hath fo fevcrely e
lefs on all, as they would be everlaftiogly laved.0 Hut
whether the minds of men and women arc not afl pro-
foundly involved in all excefs and vanity, as tho
know him not any farther than by hear-fay; and v.;
ther being thus bauimed the preience of the Lord, bv
their greedy feeking the things that are below, and
thereby having loft the tafle of divine pleafure, they
have not feigned to themfelves an imaginary pleafure,
to quiet or fmother conscience, and paffl their time
without that anguifh and trouble, which are the con fre-
quences of fin, that fo they might be at eafc and feca-
rity while in the world ; let their own confeiences de-
clare. Adam's temptation is represented by the fi
of a tree; thereby intimating the great influence i
terual objects, as they exceed in beaut}', carry with
them upon our fenfes : io that unlefs the mind k,
upon its conftant watch, fo prevalent are vifible tl
that hard it is for one to elcape being enfoared in them :
and he fnall need to be only fometimes entrapp
call fo thick a veil of darknel's over the mind, that
not only it (hall with pleafure continue in its fetters to
lull and vanity, but proudly ceniure fuch as refufe to
wear them, ilrongly pleading for them, as ferviceal
and convenient/ That ftrange paffioo do pel
jeels raife in thofe minds, where way is □
tertainment given to them. Bin Chrift Jefus is ma
felled in us, and hath given unto U8 a ta
Handing of him that is true; and to all, fuch a proporti
of his good it,
to redeem their minds from thai -c
been in to luil and vaaity, and i
from the dominion of all vifible obj< d whai
ever mav gratify the deiircs oi ', the luil oi the
llelh,
0 John viii 12 ch. xv 6 7 8 ch. xvii 3 Gen.
ill 6 Mail; xiii 33 34 35 36 37
2o8 NO CROSS, NO CROWN. Part h
fkfh, and the pride of life, that they might be re-
generated in their minds, changed in their arTe&ions,
and have their whole hearts let on things that are above,
where moth nor rufl can never pais, or enter to harm or
de(lroy.q
§. XII. But it is a manifeft fign, of what mould and
make thofe perfons are, who praciife and plead for fuch
Egyptian fhameful rags, as pleafures. it is to be hoped
that they never knew, or to be feared they have forgot,
the humble, plain, meek, holy, felf-denying, and ex-
emplary life, which the Eternal Spirit fan ctifies all obe-
dient hearts into; yea, it is indubitable, that either fuch
always have been ignorant, or elfe that they have loft
light, of that good land, that heavenly country and
bleifed inheritance, they once had fome glimmering
profpccl of/ O that they would but withdraw a while,
lit down, weigh and confider with themfelves, where
they are, and whofe work and will they are doing!
that they would once believe, the devil hath not a Itra-
i more pernicious to their immortal fouls, than this
of exercifing their minds in the foolifh fafhions and
wanton recreations of the times! Great and grofs im-
pieties beget a deteftation in the opinion of fober edu-
cation and reputation : and therefore fmce the devil
rightly fees fuch things have no fuccefs with many, it is
his next and fataleft defign to find fome other enter-
tainments, that carry lefs of infection in their looks,
though more of fecurity, becaufe lefs of fcandal and
more of plcafure in their enjoyment, on purpofe to
and arrefl people from a diligent fearch and in-
cjuiry after thofe matters which neceffarily concern their
eternal peace: that being ignorant of the heavenly life,
they may not be induced to prefs after it; but, being
formally religious, according to the traditions and
pts of others, proceed to their common pleafures,
find no check therefrom (their religion and conver-
l for the moil part agreeing well together) where-
by
n i John v 20 I ThtiT. v 23 ' Gal. v 22 23 24 25 Epfr.
v 8 9 10 j 1 15 1 C
Part I. NO CROSS, NO C II O W ft
by an improvement in the knowledge of God, a going on
from grace to grace, a 'growing to the meafure of the
ftature of Jefus Chrifl himfelf is not known: but as it
was in the beginning at feven, fo it is at feventy; nay,
not fo innocent, nnleis by reafon of the old faying, Old
men are twice children. O! the myftery of godlincfs,
the heavenly life, the true Chriftian, are another thing I1
Wherefore we conclude, that as the defign of the devil
(where he cannot involve and draw into grofs fin) is to
bufv, delight, and allure the minds of men and women
by more feeming innocent entertainments, on purpofe
that he may more eafily fecure them from minding their
duty and progrefs and obedience to the only true God,
which is eternal life; and thereby take up their minds
from heavenly and eternal things : fo thofe who would
be delivered from thele fnares fhould mind the holy,
juft, grave, and felf-denying teachings of God's Grace
and fpirit in themfelves, that they may reject and for-
ever abandon the like vanity and evil; and, by a re-
formed converfation, condemn the world of its intem-
perance: fo will the true difciplefhip be obtained; for
otherwife many enormous confequences, and pernicious
effects will follow. It is to encourage fuch impious
perfons to continue and proceed in the like trades of
feeding the people's lufts, and thereby fuch make them-
felves partakers of their plagues, who, by continual
frefh defires to the like curiolities, and that way of
fpeiiding time and eftate, induce them to fpend more
time in ftudying how to ' abufe time;'1 left through their
pinching and fmall allowance, thofe prodigals fhould
call their Father's houfe to mind: for, whatfoever any
think, more pleafant baits, alluring objects, grateful
entertainments, cunning erriiffaries, acceptable fermons,
insinuating lectures, taking orators, the crafty devil has
not ever had, by which to entice and enfnare the minds
of people, and totally to divert them from heavenly re-
ft d fledtions,
f Eph. vi 12 13 14 15 16 17 18 Kph. i 16 to 23 ch. iy iz
33 \ John xvii j Root i 11 'lit. ii 11 12 ii 14.
aio NO CROSS, NO CROWN. Parti.
flections, and divine meditations, than the attire, fports,
plays, and pafumes of this godlefs age, the fchool and
mop of Satan, hitherto fo reafonably condemned.
CHAP. XVIII.
§. L* But if thefe cuftonis, &c. were but indifferent, yet
being abufed, they deferve to be rejected. §. 2. The
abufe is acknowledged by thofe that ule them, there-
fore fhould leave them. §. 3. Such as pretend to
ferioufnefs, mould exemplarily withdraw from fuch
latitudes: a wife parent weans his child of what it
doats too much upon ; and we mould watch over our-
felves and neighbours. §.4. God, in the cafe of the
brazen ferpent, &c. gives us an example to put away
the life of abufed things. §. 5. If thefe things were
fometimes convenient, yet when their ufe is prejudi-
cial in example, they mould be difufed. §. 6. Such
as yet proceed to love their unlawful pleafures more
than Chrift and his crofs, the mifchief they have
brought to perfons and eftates, bodies and fouls.
§. 7. Ingenuous people know this to be true: an ap-
peal to God's Witnefs in the guilty : their ftate that
of Babylon. §. 8. But temperance in food, and
plainnefs in apparel, and fober converfation, conduce
molt to good : fo the apoille teaches in his epiftles.
§. 9. Temperance enriches a land : it is a political
good, as well as a religious one in all governments.
§. 10. When people have done their duty to God, it
will be time enough *o think of pleafmg themfelves.
§. 11. An addrefs to the magiftrates, and all people,
how to convert their time and money to better piir-
pofes.
§. I. "T^UT fhould thefe things be as indifferent, as
J") they are proved perniciouily unlawful (for I
never heard any advance their plea beyond the bounds
of mere indifferency) yet fo great is their abufe, fo
univerfal
Parti. NO CROSS, NO CROWN. 211
univcrfal the fad effc&s thereof, like to an infection,
that they therefore ought to be reje&ed of all, efpeci-
ally thole, whole lbbriety hath preferved theni on this
fide of that excels, or whole judgments (though them-
felves be guilty) fuggeft the folly of fueh intemper-
ance. For what is an indifferent thing, but that which
maybe done, or left undone? Granting, I lay, this
were the cafe, yet doth both reafon and religion teach,
that when they are ufed with fuch an excels of appe-
tite, as to leave them would be a crofs to their dcfires,
they have exceeded the bounds of mere indiflferency,
and are thereby rendered no lefs thanneceffary. Which
being a violation of the very nature of the things them-
felves, a perfect abufe enters : and confequently they
are no longer to be confidered in the rank of things
fimply indifferent, but unlawful.
§. II. Now that the whole exchange of things againfl
which I have foearneftly contended, are generally abuf-
ed by the excefs of almofl all ages, fexes, and qualities
of people, will be confeifed by many, who yet decline
not to conform themfelves to them ; and to whom, as
I have underftodd, it only feems lawful, becaufe (fay
they) the abufe of others mould be no argument why
we mould not ufe them. But to fuch I anfwer, that
they have quite forgot, or will not remember, they
have acknowledged thefe things to be but of an indif-
ferent nature: iffo (and vanity never urged more) I
fay, there can be nothing more clear, than fince th
acknowledged their great abufe, that they are wholl]
be forfaken : for fince they may as well be let alone aa
done at any time, furely they mould then of duty be let
alone, when the ufe of them is an abetting the general
excefs, and a mere exciting others to continue id tl
abufe, becaufe they find perfons reputed fober to imi-
tate them, or otherwife give them an example
are not half fo fore:
§.IIL Everyone that pr to ferioui
to iniped himlelf, as ha \
11 17.
tii NO CROSS, NO CROWN. Parti,
on the exccfs, and can never make too much hafle out
of thofe inconveniences, that by his former example he
encouraged any to ; that by a new one he may put a
feafonable cheek upon the intemperance of others.*
A wife parent ever withdraws thole objedls, however
innocent in themfelves, which are too prevalent upon
the weak fenfes of his children, on purpofe that they
might be weaned. And it is as frequent with men to
bend a crooked flick as much the contrary way, that
they might make it flraight at laft. Thole that have more
fobriety than others mould not forget their itewardfhips,
but exerciie that gift of God to the fecurity of their
neighbours. It was murdering Cain that rudely aflied
the Lord, c Was he his brother's keeper ?'c for every
man is neceiTarily obliged thereto ; and therefore fhould
be fo wife, as to deny himfelf the ufe of fuch indiffer-
ent enjoyments, as cannot be ufed by him without too
maniiefl an encouragement to his neighbours folly.
- §. IV. God hath fufficiently excited men to what is
Wid ; for in the cafe of the brazen ferpent, which was
an heavenly inflitution and type of Chrift, he with great
difpleafure enjoined it fhould be broke to pieces, be-
caufc they were too fond and doating upon it.d Yes,
the very groves themfelves, however pleafant for fitu-*
aiion, beautiful for their walks and trees, mufl be cut
down ; and why ? only becaufe they had been abufed
to idolatrous utes. And what is an idol, but that
which the mind puts an over-eftimate or value upon ?
can benefit themfelves fo much by an indifferent
thing, as ethers by not ufing that abufed liberty.
§. V. If thofe things were convenient in themfelves,
which is a ftep nearer necefhty than mere indifferency,
yet when by circumilances they become prejudicial,
Such conveniency itfelf ought to be given up : much
more what is but indifferent mould be denied. People
i not to weigh their private fatisfa&ions more than
a public good; nor pleaie themfelves in too free an
ufc
* R.om. xiv to the end. c Gen. iv 9 d 2 Kings xviii 3 4.
Fart I. N O C II OSS, NO CRO VV N.
ufc of indifferent things at the coll of being fo really
prejudicial to the public, as they certainly a're, whofe
ufe of them (if no worfe) becomes exemplary to
others, and begets an impatiency in their minds to h
the hke.< V, herefore it is both rcafonable and incum
bent on all, to make only fuch things neceffary, as tend
to hfe and godlinefs, and to employ their freedom with
mod advantage to their neighbours/ So that here is i
two-fold obligation; the one, not to be exemplary in
the ufe of Inch things; which, though they may ufe
them, yet not without giving too much countenance to
the abide and exceffive vanity of their neighbours
I he other obligation is, that they ought fo far to con-
defcend to fuch religious people who are offended at
thefe fafhions, and that kind of converfation, as to re*
Jed them.2
§. VI. Now thofe, who notwithftanding what I hav-
urged will yet proceed ; what is it, but that they have
io involved themfelves and their affections in them
that it is hardly poffible to reform them; and that, for
all their many protections againft their fondues to fuch
fopperies, they really love them more than Chrift ?vd
his crols ? Such cannot feek the good of others, who do
io little refped their own. For, after a ferious con-
iteration, what vanity, pride, idlenefe expenfe o^
time and eftates, have been, and yet are ? how mai
perions debauched from their firft fobriety, and women
from their natural fweetnefs and innocency, to locfe
airy, wanton, and many times mere enormous praV
ticcs ? how many plentiful effates hive been overrun
by numerous debts, chaility enfnared by accurfed luft,
ful intrigues? youthful health overtaken by the hafty
:ure of unnatural diftempers, and t le remaining days
ot luch fpent upon a rack of their vi< 'I ^j
lo rnade flaves to the u
their own inordinate pleafores ? in
VQ
•^1- *3 4 f*Pet. 13 E)ph. v7 i , ,^
214 NO CROSS, NO CROWN. Parti.
vow the greateft temperance : but are no fooner out of
it, than in their vice again. fe
§. VII. That thefe things are the cafe, and almoft in-
numerable more, I am perfuaded no ingenuous perfon,
of any experience will deny ; how then, upon a ferious
reflection, any that pretend conference, or the fear of
God Almighty, can longer continue in the garb, livery,
and converfation of thole whole whole life tends to
little elie than what I have repeated, much )tk
with them in their abominable excefs,1 I leave to
Juil Principle in themfeives to judge. No furely I
this is not to obey the voice of God, who in all ages
did loudly cry to all, c Come out (of what r; of the
' ways, fafhions, converfe aud fpirit of Babylon?' What
is that ? the great city of all thefe vain, foolim, wan-
ton, fuperfluous and wicked pra&ices, againft which
the fcriptures denounce moll: dreadful judgments ;
afcribing all the intemperance of men and women to
the cup of wickednefs fhe hath given them to drink ;
whofe are the things indifferent, if they muft be fo.k
And for witnefs, hear what the revelations fay in her
defcription : c How much fhe hath glorified herfelf,
* and lived delicioully, fo much torment and forrow
c give her. And the kings of the earth, who have
c lived deliciouily with her, fhali bewail and lament
c her ; and the merchants of the earth fhall weep over
c her ; for no manbuyeth their merchandize any more :
c the merchandize of gold and fiiver, and precious
c (tones, and of pearls, and fine linnen, and purple,
< and filk, and fcarlet, and all manner of veffels of
£ ivory, and all manner of veffels of mod precious
c wood; and cinnamon, aud odours, and ointments,
c and frankincenfe, and wine, and oil, and fine flour,
' and beafts, and flaves, and fouls of men.'1 Behold the
character and judgment of luxury ; and though I know
it hath a farther fignification than what is literal, yet
.
:re
M,am. iv <; Prov. x\i *7 Jpb xxi i^ 14 Pfal. Iv 23 Pfal,
. to Eccl. viii 12 Pfal. xxxvii 1 2 Prov. ii 22 » Jer.
(> 7 8 9 k Ifa. iii 1 ] to 36 Jer. 1 8 ch. xv 6 7 Amos
vi 2 456 7 'Rev. xviii 7 3 12 13.
P.rtl. NO CROSS, NO CROWN. 215
I
there is enough to fhew the pomp, plenty, fulnefs,idle-
nefs, eafe, wantonnefs, vanity, luft, and excefs of lux-
ury that reign in her. But at the terrible day who will
go to her exchange any more? who to her plays ? who
will follow her fafhions then ? and whofhall traffic in
her delicate inventions ? Not one ; for fhe fhall be
judged. No plea fhall excufe, or refcue her from the
h of the judge ; for ftrong is the Lord who will
If yet th<;!e reafonable pleas will not pre-
vail, however 1 ilia 11 caution fuch, in the repetition of
of Babylon's miferable doom : Mind, my friends,
heavenly things ; haften to obey that Righteous
Principle, which would exercife and delight you in
h is eternal ; or elie with Babylon, the mother
of lull and vanity, the fruits which your fouls lull af-
ter fhall depart from you, and all things which are
dainty and goodly mall depart from you, and you fhall
find them no more!" O Dives! no more! Lay your
trcr.iiires therefore up in heaven, O ye inhabitants of
the. earth, where nothing can breakthrough to harm
them ; but where time fhall fhortly be fvvallowed up of
eternity !°
§. VIII. But my arguments againftthefe things end
not here; for the contrary mod of all conduces to good,
namely, c temperance m food, plainnefs in apparel ;
with a meek, fhame-faced, and quiet fpirit, and
that converfation which doth only exprefs the fame in
odly honefty :' as the apoflle faith, c Let no cor-
rupt communication proceed out of your mouth,
but that which is good to the ufe of edifying, that it
may adminifter grace to the hearers ; neither lilthi-
nefs, nor foolifh talking, nor jelling, but rather giv-
ing of thanks : for let no man deceive you with vain
words, becaufe of theie things cometh the wrath of
God upon the children of dilbbedience.'* And if
men
■ Rev. xviii ?> ° Ver. T4 ° Luke xii 33 34 p Col. iv 5 6
I Thef''. iv r 1 12 1 TeT. iii 123 • 19 aid V 24^6
1 Tim. iv 12 Phil, iii 16 to 20 1 IJet. ii 12 Prov. xxxi 23 to
ti 2 Ghr. xiii" 7 Prow xxiv 23 Tames ii 2 to 9 Luke xii 22 39
1 Tim. iv 2 Pet. iii 11 Pfal. xxvi 6.
2,6 NO CROSS, NO C R O W & Part L
men and women were but thus adorned, after this truly
Chriftian manner, impudence would foon receive a
check, and lufr, pride,, vanity, and wantonnefs, find a
rebuke. They would not be able to attempt fuch
univerfal charity, or encounter fuch godly aufterity :
virtue would be in credit, and vice afraid and afhamed,
and excels not dare tofhew its face. There would be an
end of gluttony, and gaudinefs of apparel, flattering
titles, and a luxurious life ; and then primitive inno-
cency and plainnefs would come back again, and that
plain-hearted downright harmlefs life would be re-
flored, of not much caring what we fhould eat, drink,
or put on, as Chrill tells us the Gentiles did, and as we
know this age daily does, under all its talk of religion t
but as the ancients, who with moderate care for ne-
ceffaries and conveniences of life, devoted themfelves
to the concernments of a celeftial kingdom, more
minded their improvement in righteoufnefs, than their
increafe in riches ; for they laid their treafure up in
heaven, and endured tribulation for an inheritance that
cannot be taken away.q
§. IX. But the temperance I plead for, is not only
rcrgioufly, but politically good : it is the intereft of
^opd government to curb and rebuke exceffes : it pre-
vents many mifchiefs ; luxury brings effeminacy, lazi-
nefs, poverty and mifery; but temperance preferves the
land./ It keeps cut foreign vanities, and improves
our own commodities : now we are their debtors, then
they would be debtors to us for our native manufac-
tures. By this means, fuch perfons, who by their ex-
cefs, not charity, have deeply engaged their eftates,
may in afhortfpace be enabled to clear them from thofe
incumbrances, which otherwife (like moths) fcon eat out
plentiful revenues. It helps perfons of mean fubftance
to improve their fmall fcocks, that they may not ex-
pend their dear earnings and hard-got wages upon
fuperlluous apparel, foolifh may-games, plays, dancing,
fcewfc, taverns, ale-houies, and the like folly and intem-
perance ;
i Mat. xxv 11 r,;Vov. x 4 1 Feci, x 36 I 7 18*
Parti. NO CROSS, NO CROWN. 217
perancc ; with which this land is more infefted, and by
which it is rendered more ridiculous, than any kingdom
in the world : for none I know of is fohifel
cheating mountebanks, favagc morrice-danccrs, pick-
pockets, and profane players, and ftagers ; to the
flight of religion, the fhanc of government, and the
great idlenefs, expenfe, and debauchery of the people:
for which the fpirit of the Lord is grieved, and the
judgments of the Almighty are at the door, and the
tentence ready to be pronounced, c Let him that is un-
c juft, be uiijuft full." Wherefore it is, that we cannot
but loudly call upon the generality of the times, and
teftify, both by our life and doctrine, agaiuft the like
vanities and abufes, if poflible any may be weaned
from their folly, and choofe the good old path of tem-
perance, wifdom, gravity, and holinefs, the only way
to inherit the bleffingS of peace and pledty here, and
eternal happinefs hereafter/
g. X. Laftly, fuppoiing we had none of thefe forcgo-
reafons juftly to reprove the practice of the land in
I - particulars ; however, let it be fufheient for us to
fry, that when people have firft learned to fear, worfliip,
and obey their Creator, to pay their n us vicious
debts, to alleviate and abate their cppreiled tenants;
but above aU outward regards, when the pale faces are
more commiferated, the pinched bellies relieved, and
naked backs clothed; when the famimed poor, the
(Ted widow, and helplefs orphan (God's works,
and your fellow-creatures) are provided for ! then I
lay (if then) it will Le time enough for you to plead
the mdifferency of you- plenfures. But that the f
and tedious labour of the hulbandinen, early and late,
cold and hot, wet and dry, mould be converted into
the pleafure, eale, and paffime of a fmall number of
men ; that the cart, the plough, the threfh, fhould be
in that continual feverity laid upon nineteen parts of the
land to feed the inordinate lulls and delicious appe-
tites of the twentieth, is fo far from the appointment
of
r Rev.' xxii ji ■ Prov. xxi 4 a>
2x8 NO CROSS, NO CROWN; Parti*
of the great Governor of the world, and God of the
fpirits of all flefh, that to imagine fuch horrible injuftice
as the eiTe&s of his determinations, and not the intem-
perance of men, were wretched and blafphemous. As
on the other fide, it would be to deferve no pity, no
help, no relief from God Almighty, for people to con-
tinue that expenfe in vanity and pleafure, whilft the
great neceffities of fuch objects go unanfwered : efpe-
cially fince God hath made the fons of men but ftew-
ards to each other's exigencies and relief. Yea, fo ftric~l
is it enjoined, that on the oiniffion of thefe things, we
find this dreadful fentence partly to be grounded,
' Depart from me ye curfed into everlafting fire/ &c.
As on the contrary, to vifit the iick, fee the imprifoned,
relieve the needy, &c. are fuch excellent properties in
ChriiYs account, that thereupon he will pronounce
fuch bleiTed, faying, c Come ye blefTed of my Father,
e inherit the Kingdom prepared for you/ &c So that
the great are not (with the Leviathan in the deep) to
prey upon the fmall, much lefs to make a fport of the
lives and labours of the lefler ones, to gratify their in-
ordinate fenfes.w
§. XL I therefore humbly offer an addrefs to the
ferious confideration of the civil magiftrate, That if the
money which is expended in every parifh in fuch vain
fafhions, as wearing of laces, jewels, embroideries, un-
ncceiTary ribbons, trimming, cofily furniture, and at-
tendance, together with what is commonly confumed
in taverns, feafts, gaming, &c. could be collected into
a public Itock, or fomething in lieu of this extravagant
and fruitlefs expenfe, there might be reparation to the
broken tenants, work-houfes for the able, and alms-
houles for the aged and impotent.* Then mould we
have
wEccl. xii i Pfal. xxxvii 21 Pfal. x 2 Pfal. iv 2 Pfal. lxxix
12 Pfal. Ixxxii 3 4 Prov. xxii 7 Ifa. iii 14 15 Ezek. xxii
29 Axaoi v 11 12 ch. viii 478 Ifa. i 16 17 18 Jer. vii 6
Rom. xii 20 2 Cor, ix 7 Pfal. xl 4 Ads x ^4 Rom. ii »i
Eph. \\g Col. iii 25 I Pet. i 17 Jam. v 4 5 Pfal. xli 1 Mat.
xw 34353^ Jam. ii 15 16 Pfal. cxii 9 * Pr«v. xir 21 Mat.
i.ix 21.
Parti. NO CROSS, NO CROWN. 219
have no beggars in the land, the cry of the widow and
the orphan would ceaie, and charitable reliefs might
eaiily be afforded towards the redemption of poor cap-
tives, and refreshment of fuch diftreiied Proteftauts as
labour under the miferies of perfecution in other coun-
tries : nay, the exchequer's needs, on juil emergencies,
might be fupplied by fuch a bank : this facrifice and fer-
vice would pleafe the juit and merciful God: it would
be a noble example of gravity and temperance to foreign
It ate s, and an unfpeakable benefit toourielves at home.
Alas I why fhould men need perfuafions to what their
own felicity fo neceiTarily leads them to ? had thofe
vitiofos of the times but afenfe of heathen Cato's gene-
rofity, they would rather deny their carnal appetites,
than leave fuch noble enterprifes unattempted. But
that they fhould eat, drink, play, game and fport
away their health, eftates, and above all their irrevo-
cable precious time, which fhould be dedicated to the
Lord, as a neceiTary introduction to a blelTed eternity,
and than which (did they but know it) no worldly fo-
lace could come in competition ; I fay, that they mould
be continually employed about thefe poor, low things,
is to have the Heathens judge them in God's day, as
well as Chriftian precepts and examples condemn them.
And their final doom will prove the more aftonifhing,
in that this vanity and excefs are aded under a profei-
fion of the felf-denying religion of Jefus, whofe life and
doctrine are a perpetual reproach to the moll of
Chriftians. For he (bleffed man) was humble, but
tbey are proud ; he forgiving, they revengeful ; he
meek, they fierce; he plain, they gaudy; he abftemi-
ous, they luxurious ; he chafte, they lafcivious ; he a
pilgrim on earth, they citizens of the world: in fine,
he was meanly born, poorly attended, and obfcuiely
brought up : he lived defpifed, and died hated of die
men of his own nation. O you pretended followers
of this crucified Jefus ! c examine yourfclvcs, try your-
4 feives ; know you not your ov. , if he dwell not
• (if he rule not) in you, that you are reprobates?' bo
* ye not deceived, for God will not be mocked (at la/t
with
J 2 Cor. kill 5.
820 NO CROSS, NO CROWN. Part I,
< with forced repentances) ; fuch as you fow, fuch
(iuch you muft, reap in God's day." I beieech
you hear me, and remember you were invited and
entreated to the ialvation of God. I fay, as you fow
you reap : if you are enemies to the crois of Chrift
(and you are fo, if you will not bear it, but do asyou lift
and not as you ought) if you are uucircumcifed in
heart and ear (and you are fo, if you will not hear and
open to him that knocks at the door within) and if you
reiiit and quench the Spirit in yourfelves, that ftrives.
wuh you to bring you to God (and that you certainly
do, who rebel agamft its motions, reproofs and iuftruc-
ttons) then « you fow to the flefh, to fulfil the lulls there-
daily bear the holy crofs of Chrift, and fow to the Spirit :
if you will uitento the light and grace that comes by
jelus, and which he has given to all people for falva-
tion, and fquare your thoughts, words and deeds thereby
(which leads anct-teaches the lovers of it to deny all
ungodhnefc and the world's lulls, and to live foberly
..iteoufiy, and godly in this prefent evil world) then
may you with confidence look for the bleffed ' hope
and joyful coming, and glorious appearance of the'
grtat God, and our Saviour Jefus Chrift/" Let it be
I ° T,°U Ch'iftians, and efcape the wrath to come ■
1 1 lit™? J ln the tin,e ^ Juffice : ^member
that No Crofs, No Crown. < Redeem then the time
tot the days arc evil, and yours but very few. There-
fore gird up the loins of your minds, be fober, fear,
watch, pray, and endure to the end;" calling to mind,
for your encouragement and conization ; that all fuch
fStalitv'°unllPa " l! d0'U]S Wait for ™m4
tality, fhall r „y, honour, and eternal life, in
. £! t:g T »the ,Fath? ' whofe is the fcMoni,
the power, and the glory for ever.'" Amen.
PART
•JuSl'aV,? 8Ro:r,' "s *Tit-ia» » '3 •$***
Part II. NO CE O S S, ft O c R O W !f.
PART II.
Containing an account of the living and
Sayings of men eminent for their Gre
Learning or Virtue; and that of divers
of time, andnationsoi prld. Allcom
ring in this one tcirimony, " That a lift? off)
" virtue, viz. To dowel!,; j tfre
" way toeveriaftinghappinefs." Qollefted in
favour of the truth delivered in the fifft part.
Br W I L L I A M P £ N N.
•THE F R E F A C E.
NO Cross, No Crov/n Pnould have ended her? -
but that the power, examples and authorities
have put upon the minds of people, above the i
reasonable and preffing arguments, inclined me to :
lent my readers with fome of thofe many iuftances that
might be given, in favour of the virtuous life h
mended in our difcourle. I chofe to call them into
three forts ci teftimonies (not after the
jett of the book, but) fuitable to the th
and circumftances of the prions that ga
whofe divers excellencies and ftatioris have tranfinifl
their names vmh reputation to our own times. 'I
teftimpny conies from thofe called Heal
I from Profeffed Chriftians, and
Retired, Aged, and i
!cr:ou;'. 'on». W *hich no oftentation c
5"* :m. V here it will be ealy
lor the confederate reader to obferve | the
f df> . Y of the world, flo,
henqed in , ^
amongfl
-22 NO CROSS, NO CROWN. Part II.
amongft men : and what was that life and conduct, that
in their moft retired meditations* when their fight was
cleareft, and judgment moft free and difabuled, they
thought would give peace here, and lay foundations of
eternal bleffeduefs.
CHAP. XIX.
The teftimonies of feveral great, learned, and
virtuous perfonages among the Gentiles, urged
againft the exceffes of the age, in favour of the
ielf-denial, temperance, and piety herein re-
commended.
L Among the Greeks, viz. §. i. Of Cyrus. §. 2. Ar-
taxerxes, §. 3. Agathocles. §. 4. Philip* §. 5.
Alexander. §. 6. Ptolemy. §. 7. Xenophanes.
g. 8. Antigonus. §. 9. Themiftocles. §. 10. Arif-
tides. §. 11. Pericles. §. 12. Phocion. §. 13. Cli-
tomachus. §. 14. Epaminondas. §. 15. Demolt-
henes. §. 16. Agaficles. §. 17. Agefilaus. §. 18.
Agis. §. 19. Alcamenes. §. 20. Alexandridas.
§. 21. Anaxilas, §. 22. Arifton. §. 23. Archidamus.
§. 24. Cleomenes. §. 25. Derfyllidas. §. 26. Hip-
podamus. §. 27. Leonidas. §. 28. Lylander. §. 29.
Paufanias. §. 30. Theopompus, &c. §. 31. The
manner of life and government of the Lacedaemoni-
ans in general. §. 32. Lycurgus their lawgiver.
(II.) Among the Romans, viz. §. 33. Of Cato. §. 34.
Scipio Africanus. §. 35. Augultus. §. 36. Tiberius.
J. 37, Vefpafian. §. 38. Trajan. §. 39. Adrian.
§. 40. Marcus Aurelius Antoninus. §. 41. Pertinax.
5- 42. Pefccnnius. §. 43. Alexander Severus. %. 44.
Aureiianus. §. 45. Dioclefian. §. 46. Julian. §. 47.
Theodofms. (III.) The lives and dodrines of ionic
of the Heathen philoibphers among the Greeks and
Romans, viz. §. 48. Thales. §. 49. Pythagoras.
$. 50. Solon. §. 51. Chilon. §. 53. Periander. §• 53-
Bias.
Part II. NO CROSS, NO CROWN. 3*3
Bias. §. 34. Cleobulus. §. 55. Pittacus. §. 56.
Hippiaa. J. 57. The Gymnofophiftac. §. 58. The
Bamburacii. §. 39. Gynsecofmi. §. 60. Anachar-
fis. g. 61. Anaxagoras. §. 62. Heraclitus. 5. 63.
Democritus. §. 64. Socrates. §. 65. Plato, f. 66.
Antifthenes. § 67. Xenocrates. §. 6$. Bion. §. 69.
Demouax. §. 70. Diogenes. §. 71. Crates. §. 72.
Ariitotle. §. 73. Mandanis. §. 74. Zeno. J. 7$.
Quintilian. §. 76. Seneca. §. 77. Epi£tetus. (IV.)
Of virtuous Heathen women, viz. §. 78. Penelope.
§. 79. Theoxena. §. 80. Pandora and Protagena.
§. 81. Hipparchia. §. 82. Lucretia. §. 8$* Cor-
nelia. §. 84. Pontia. §. 85. Arria. §. 86. Pom-
peja Plautina. §. 87- Plotina. §. 88. Pompeja Pau-
lina. §. Sg^ A reproof to voluptuous women of the
times.
§. L /^1 YRUS (than whom a greater monarch we
\^z hardly find in ftory) is more famous for his
virtue than his power; and indeed it was that which
gave him power. God calls him his fhepherd : now
let us fee the principles of his conducl and life. So
temperate was he in his youth, that when Aftyagcs
urged him to drink wine, he aniwered, I am afraid left
there mould be poifon in it; having feen thee reel and
fottifh after having drunk thereof. And fo careful was
he to keep the Perfians from corruption of manners,
that he would not fuffer them to leave their rude and
mountainous country, for one more pleaiant and fruit-
ful, left through plenty and eafe, luxury at laft might
debafe their fpirits. And fo very chalte was he, that
having taken a lady of quality, a moil beautiful woman,
his prifoner, herefufed to fee her, faying, lhave no mind
to be a captive to my captive. It feems, he claimed
no inch propriety; but inunned the occafion of evil.
The comptroller of his houfehold afking him one day
what he would pleafe to have for his dinner? Bread,
faid he; for I intend to encamp nigh the water: a fhort
and eafy bill of fare : but this mews the power he had
over his appetite as well as his foldicrs; and that he was
fit
-24 NO CROSS, NO CROWN. Part II*
fit to command others, that could command himfelf ;
according to another faying of his, No man (faith he)
is worthy to command, who is not better than thofe
who are to obey : and when he came to die, he gave
this reafon of his belief of immortality, I cannot, faid
he, perfuade toyfe'If to think, that the foul of man, after
having fuftained itfelfin a mortal body, fhould perifh.
when delivered out of it, for want of it : a faying of
perhaps as great weight, as may be advanced againft
atheifrn from more enlightened times.
§ . II. ArtaxerxesMne m o n , bei n g u pon an extra-
ordinary occanc.il reduced to eat barley bread and dried
figs, and drink water; What pleafure (faith he) have I
Ioil till now through my delicacies and excels !
§. III. AGATHoci.Es becoming king of Sicily, from
being the fon of a potter, always to humble his mind
to his original, would be daily ferved in earthen veffels
upon his table : an example of humility and ^ainnefs.
§. IV. Pin lip king of Macedon, upon three forts of
good news arriyirig in one day, feared too much fuccefs
might' tranfport him immoderately ; and therefore pray-
ed for fome difappoiutmentsto feafoii his profperity, and
caution his mind under tile ci/hyment of it. He refuf-
ed to opprefs the Greeks With his garrifon, faying, I
had rather retain them by kindnefs, than fear ; and to
be always beloved, than for a while terrible. One of
his minions perfuading him to decline hearing of a caufe,
wherein a particular friend was interefted; I had much
rather, fays he, thy friend fhould ldfe his caufe, than I
my reputation. Seeing his fon Alexander endeavour to
gain the hearts of ti- lonians by gifts and rewards,
Canft thcu believe, fays he, that a man that thou haft
corrupted to thy interefls will ever be true to them ?
1 his court would have had him quarrel and cor-
the Pelc e to him, he
; for if the] id abufe me,
being kind to ih bat will they do if I do them
i? A gi ample of patience in a king, and
y faid. Like to this was his reply to the ambaiTa-
pf Athens, whom diking after audience, li: lie
could
Part II. NO CROSS, NO CROWN. 225
could do them any fervice, and one of them furlily an-
fwering, The beft thou canft do us is, to hang thyfelf \
he was nothing difturbed, though his court murmured ;
but calmly laid to the ambaflador, Thole who fuffer in-
juries, are better people than thofe that do them. To
conclude with him, being one day fallen along the
ground, and feeing himfelf in that pofture, he cried out,
What a fmall fpot of earth do we take up ! and yet the
whole world cannot content us.
§.V. Alexander was very temperate and virtuous in
his youth: a certain governor having written to him,
that a merchant of the place had feveral fine boys to
fell, he returned him this anfwerwith great indignation,
What hail: thou feen in any a£t of my life, that fhould
put thee upon fuch a meiTage as this? and avoided the
women his courtiers flung in his way to debauch him.
Nay, he would not fee the wife of Darius, famed for
the moil beautiful princefs of the age ; which with his
other virtues, made Darius (the laft Perlian king) to
fay, If God has determined to take my empire from me,
I wife it into the hands of Alexander, my virtuous ene-
my. He hated covetouinefs ; for though he left great
conquefts, he left no riches ; which made him thus to
anfwerone that afked him dying, Where he had hid his
treafures ; Among my friends, fays he. He was wont
to fay, He owed more to his mailer for his education,
than to his father for his birth ; by how much it was lei's
to live, than to live well.
§ VI. Ptolemy, fon of Lagus, being reproached for
his mean original, and his friends, angry that he did
not refent it ; we ought, fays he, to bear reproaches pa-
tiently.
§. VII. Xentoimianf.s being jeered for refufmg to
play at a forbidden game, anfwered, I do not fear my
money, but my reputation : they that make laws, mult
keep them. A commendable faying.
§. VIII. Antigonis being taken fick, lie faid, It
was a warning from God to inilrud him of his mortality.
A poet
Ft
-26 NO-CROSS, NO CROWN. Part It
A poet flattering him with the title of Son of God ; he
anfwered, My fervant knows the contrary. Another
j'ycophant telling him, that the will of kings is the
rule of juftice : No, faith he, rather juftice is the rule
of the will of kings. And being preiled by his mini-
ons to put a garrilbn into Athens, to hold the Greeks
in fubjection, he anfwered, He had not a ftronger gar-
rilbn than the affections of his people.
§. IX. Themistocles, after all the honour of his
life, fits down with this conclufion, That the way to the
grave is more deiirable than the way to worldly honours.
His daughter being courted by one of little wit and
great wealth, and another of little wealth and great
goodnefs ; he chofe the poor man for his fon-in-law ;
For, faith he, I will rather have a man without money,
than money without a man ; reckoning that not money,
but worth, makes the man. Being told by Symmachus,
that he would teach him the art of memory; he gravely
anfwered, He had rather learn the art of forgeffulnefs ;
adding, He could remember enough, but many things
he could not forget, which were necefTary to be forgot-
ten ; as the honours, glories, pleafures and conquefts
he had fpent his days in, too apt to transport to vain
glory.
§. X. Aristides, a wife and juft Greek, ofgreateft
honour and truft with the Athenians; he was a great
enemy to cabals in government : the reafon he renders
is, Becaufe, faith he, I would not be obliged to author-
ize injullice. He fo much hated covetoufnefs, though
he was thrice chofen treafurer of Athens, that he lived
and died poor, and that of choice : for being therefore
reproached by a rich ufurer, he anfwered, Thy riches
hurt thee, more than my poverty hurts me. Being
once banifhed by a contrary faction in the ftate, he
prayed to God, That the alfairs of his country might
go fo well, as never to need his return ; which however
caufcd him prefently to be recalled. Whereupon he
told them, That he was not troubled for his exile
with refpect to himfelf, but the honour of his country.
Themiftaclcs, their general, had a project to propole
to
Part II. NO CROSS, NO CROWN. 227
to render Athens miftrefs of Greece, but it required fe
crecy : the people obliged him to communicate it to
Ariftides, whofe judgment they would follow. Ariftides
having privately heard it from Thcmiftocles, publicly
anfwered to the people, True, there was nothing more
advantageous, nor nothing moreunjuft: which qualhcd
the project.
§. XI. Pericles, as he mounted the tribunal, prayed
to God, that not a word might fall from him that might
fcandalize the people, wrong the public affairs, or hurt
his own. One of his friends praying him to fpcak
falfely in his favour, We are friends, faith he, but not
beyond the altar ; meaning not againft religion and
truth. Sophocles, being his companion, upon fight
of a beautiful woman, laid to Pericles, Ah, what a
lovely creature is that ! to whom Pericles replied, itbe-
cometh a madftrate not onlv to have his hands clean,
but his tongue and eyes a lib.
§. XII. PhocioNj a famous Athenian, washonefl and
poor, yea, he contemned riches : for a certain governor
making rich prefents, he returned them ; faying, I re*
fufed Alexander's. And when feveral perfuaded him
to accept of fuch bounty, or elfe his children would
want, he anfwered, If my fon be virtuous, I fhall leave
him enough ; and if he be vicious, more would be too
little. He rebuked the excefs of the Athenians, and
that openly, faying, He that eateth more than he ought,
maketh more difeafes than he can cure. To condemn
or flatter him was to Jam alike. Demofthenes telling
him, Whenever the people were enraged, they would
kill him ; he anfwered, and thee alfo, when they
come to their wits. He laid, An orator was lij
cyprefs tree, fair and great, but fruitlefs. Ac
preffing him to fubmit to his fenfe, he anfwered, Thou
canft not have me for a friend and flatterer too.
a man in office to fpeak much, and do 13
How can that man do bufin< rik
with talking ? After all the
he was unjuftly condemned to die ; a:
place of execution, lamented c one of
his
123 NO CROSS, NO CROWN. Part II.
his enemies fpit in his face ; he took it without any dis-
order of mind, only faying, Take him away. Before
execution, his friends allied him, Whether he had no-
thing to fay to his fon ? Yes, faid he, let him not hate
my enemies, nor revenge my death : I fee it is better
to fleep upon the earth with peace, than with trouble
upon the foftefb bed : that he ought to do that which is
his duty, and what is more is vanity : that he niuft not
carry two faces : that he promife little, but keep his
promifes : the world does the contrary.
§. XIII. Clitomachus had fo great a love to virtue,
and practifed it with fuch exact nefs, that if at any time
in company he heard wanton or obfcene difcourfe, he
was wont to quit the place.
§. XIV. Epaminondas being invited to a facrificiai
feait, fo foon as he had entered he withdrew, becaufe of
the fumptuous furniture and attire of the place and peo-
ple ; faying, I was called at Leuclra to a facrifice, but
I find it is a debauch. The day after the great battle
which he obtained upon his enemies, he feemed fad and
folitary, which was not his ordinary temper ; and be-
ing afked why ? anfwered, I would moderate the joy
of yefterday's triumphs. A Theffalian general, and
his colleague in a certain enterprife, knowing his
poverty, fent him two thoufand crowns to defray his
part of the charges ; but he feemed angry, and an-
fwered, This looks like corrupting me ; contenting
himfelf with lefs than five pounds, which he borrowed
of one of his friends for that fervice. The fame mo-
deration made him refufe the prefents of the Perfiau
emperor, faying, They were needlefs, if he only defired
of him what was juft ; if more, he was not rich enough
to corrupt him. Seeing a rich man refufe to lend one
of his friends money that was in affliction ; he faid,
Art not thou afhamed to refufe to help a good man in
neceflity ? After he had freed Greece from trouble, and
made the Thebans his countrymen triumph dvcr the
Lacedaemonians (till then invincible) that ungrateful
people arraigned him and his friends, under pretence of
adiug ibmething without authority ; he, as general,
took
Part II. NO CROSS, NO CROW N. 229
took the blame upon himfclf, juftificd the a&ion both
from neceflity and fuccefs, arraigning his judges for
ingratitude, whilft himfelf was at the bar; which caufcd
them to Withdraw with fallen countenances, and to
fmitten with guilt and fear. To conclude, he v
man of great truth and patience, as well as wildom and
courage ; for he was never oblerved to lie, in earned or
in jeft. And notwithllanding the ill and crofs humours
of the Thcbans, aggravated by his incomparable ha-
zards and fervices for their freedom and renown, it is
reported of him, that he ever bore them patiently t of-
ten faying, That he ought no more to be revenged of
his country, than of his father. And being wounded to
death in the battle of Mantinea, he advifed his country-
men to make peace, none being fit to command : which
proved true. He would not fiiffer them to pull the
fword out of his body, till he knew he had gained the
victory; and then he ended his days with this fcxpref-
fion in his mouth, I die contentedly, for it is in defence
of my country; and I am lure 1 fhall live in the eter-
nal memory of good men. This, for a Gentile and a
general, hath matter of praife and example in it.
§. XV. Demosthenes, the great orator of Athens,
had thefe fentences: That wife men fpeak little; and
that therefore nature hath given men two ears and one
tongue to hear more than they fpeak. To one that
fpoke much he laid, How cometh it, that he who
taught thee to fpeak, did not teach thee to hold thy
tongue? He faid of a covetous man, That he knew not
how to live all his life-time, and that lie left it for
another to live after he was dead. That it was an eafy
thing to deceive one's felf, becaufe it was eafy to per-
fuade one's felf to what one defired. He faid, That
calumnies were eafily received, but time would always
difcover them. That there was nothing more uncal / to
good men, than not to have the liberty of fpeaking
freely : and that if one knew what one had to faffer
from the people, one would never meddle to govern
ihem. In fine, That man's happinefs was to be like
God:
25o N O CROSS, NO CROW N. Part II.
God; and to refemble him, \vc mull: love truth and
juflice.
§. XVI. Agasicles, king of the Lacedaemonians (or
Spartans, which are one) was of the opinion, That it was
better to govern without force : And, fays he, the means
to do it, is to govern the people as a father governs his
children.
§. XVII. Agesilaus, king of the fame people, would
fay°, That he had rather be mailer of himfelf, than of
the greateft city of his enemies; and to preferve his
own liberty, than to ufurp the liberty of another man.
A prince, lays he, ought to diftinguifh himfelf from his
fubje&s by his virtue, and not by his Hate or delicacy
of life- Wherefore he wore a plain, fimple cloathing;
his table was as moderate, and his bed as hard, as that
of any ordinary fubject. And when he was told, that
one time or other he would be obliged to change his
fafhion; No, faith he, I am not given to change, even
in a change: and this I do, faith he, to remove from
young men any pretence of luxury; that they may fee
their prince praftife what he counfeis them to do. He
added, that the foundation of the ; Lacedaemonian
laws was, to defpife luxury, and to reward with liberty :
Nor,, faith he, mould good men put a value upon that
which mean and bafe fouls make their delight. Being
flattered by fome with divine honour, he afked them,
If they could not make gods too? If they could, why
did they not begin with themfelves ? — The fame auftere
condu6t of life made him refufeto have his flatue erected
in the cities of Ana ; nor would he fuffer his picture to
betaken; and his reafon is good: For, faith he, the
faireft portraiture of men is their own actions. — What-
soever was to be fuddenly done in the government, he
was fure to fet his hand firfl to the work, like a com-
mon perfon. He would fay, it did not become men to
make provifion to be rich, but to be good. Being
afked the means to true happinefs, he anfwered, To do
nothing that mould make a man fear to die : another
time, 1 o fpeak well, and do well. Being called home by
the Ephoii (or fupreine magiftrates, the way of the
Spartan
Part II. NO CROSS, NO CROWN. 21*
Spartan conftitution) he returned; faying, It is not lefs
the duty of a prince to obey laws, than to command men.
He conferred places of truit and honour upon his ene-
mies, that he might conftrain their hatred into love.
A lawyer afked him for a letter to make a perfon judge,
that was of his own friends : My friends, fays he, have
no need of a recommendation to do juftice. — A come-
dian of note wondering that Agefilaus laid nothing to
him, afced, if he knew him? Yes, faith he, 1 know
thee; art not thou the buffoon Callipedes? — One call-
ing the king of Perfia the great king, he anfwered, He
is not greater than I, unlefs he hath more virtue than I.
— One of his friends catching him playing with his
children, he prevented him thus: Say nothing, till
thou art a father too. — He had great care of the edu-
cation of youth; often faying, We muft teach children
what they iTiail do when they are men. The Egyptians
defpifmg him becaufe he had but a fmall train and a
mean equipage; Oh, faith he, I will have them to
know, royalty conlifts not in vain pomp, but in
virtue.
§. XVIII. Agis, another king of Lacedsemonia, im-
prifoned for endeavouring to reftore their declining dif-
cipline, being afked, whether he repented not of his
doiign? anfwered, No; for, faith he, good a&ions never
need repentance. His father and mother deliring of him
to grant fomething he thought unjuft, he anfwered, I
obeyed you when I was young; 1 mult now obey the
laws, and do that which is reafonable. — As- he was
leading to the place of execution, one of his people
we] I ; to whom he laid, Weep not for me; for the au-
thors of this unjuil death are more in fault than I.
g. XIX. Alcamenes, king of the lame people, being
I, which was the way to get and prcferve honour?
anfwered, To wealth. Another wondering why
he refufed the prefents of the MeiTenians, he anfwered,
I make confeience to keep the laws that forbid it. To
a orifer a ecu ling him of being fo refer ved in his dif-
couriei he laid, I had rather conform to reafon, than
thy
a32 NO CROSS, NO CROWN. Part II*
thy covetoufnefs ; or, I had rather be covetous of my
words than money.
§. XX. AlexandrId as hearing an exile complain
of his baiiifhment, faith he, Complain of the caufe of it
(to wit, his deferts) ; for there is nothing hurtful but
vice. Being aflced, why they were fo long in making
the procefs of criminals in Lacedi£monia? Becaufe,
faith he, when they are once dead they are pall repent-
ance. This (hews their belief of immortality and eter-
nal blciTedneis ; and that even poor criminals, through
repentance, may obtain it.
§. XXI. Anaxilas would fay, that the greateft ad-
vantage kings had over other men, was their power of
excelling them in good deeds.
§. XXII. Ariston, hearing one admire this expref-
fion, We ought to do good to our friends, and evil to
our enemies; anfwered, By no means, we ought to do
good to all; to keep our friends, and to gain our ene-
mies. A doctrine the molt difficult to flem and blood,
of all the precepts of Chrift's fermon upon the mount:
Day, not allowed to be his doctrine; but both c An eye
4 for an eye;' defended againft his exprefs command,
and oftentimes an eye put out, and eftate fequeftered,
and life taken away, under a fpecious zeal for religion
too; as if (in could be chriftened, and impiety entitled
to the doctrine of Chrift. Oh, will not fuch Heathens
rife up in judgment againft our worldly Chriftians in
the great day of God !
§. XXill. Arch i dam us, alfo king of Sparta, being
afked, who was matter of Lacedaemonia? The laws,
faith he, and after them the magiltrates. — One praifing
a mufician in his prefence, Ahl faith he, but when will
you praile a good man? — Another faying, That man is
an excellent mufician: That is all one, faith he, as if
thou wouldit fay, There is a good cook : counting
both trades of voluptuoufneis. — Another promiiing him
fome excellent wine: I care not, faith he, for it will
only put my mouth out of talle to my ordinary liquor;
which it feems was water. — Two men chofe him an
arbitrator; to accept it, he made them promife to do
what
Part II. NO CROSS, NO CROWN. 233
what he would have them : Then fa id he, flir not from
this place till you have agreed the matter between your-
felves ; which was done. — Dennis, king of Sicily, fend-
ing his daughters rich apparel, he forbad them to wear
it, faying, You will feem to me but the more homely. —
This great man certainly was not of the mind to bring
np his children at the exchanges, dancing fchools and
play-houfes.
§. XXIV. Cleomenes, king of the fame people,
would fay, That kings ought to be pleafant ; but not to
cheapneis and contempt. He was fo juft a man in pow-
er, that he drove away Demaratus, his fellow king (for
they always had two) for offering to corrupt him in a
caufe before them, Left, Faith he, he fhould attempt
others lefs able to refill him, and fo ruin the (late.
§ . XX V. De r s y l li das perceiving that Pyrrhus would
force a prince upon his countrymen the Lacedemonians,
whom they lately ejecled, floutly oppofed him, faying,
If thou art God, we fear thee not, becaufe we have done
no evil : and if thou art but a man, we are men too.
§. XXVI. Hippodamus, feeing a young man afham-
ed, that was caught in bad company, he reproved
him fliarply, faying, For time to come keep fuch com-
pany as thou needefl not blum at.
■ §. XXVII. Leon 1 das, brother to Cleomenes, and
a brave man, being offered by Xerxes to be made an
emperor of Greece, anfwered, I had rather die for my
own country, than have an unjufl command over other
men's. Adding, Xerxes deceived himfelf, to think it a
virtue to invade the right of other men.
§. XX VII J. Lysander, being afked by a perfou
what was the bell frame of government ? That, faith he,
where every man hath according to his deferts. Though
one of the greateft captains that Sparta bred, he had
learned by his wifdom to bear perfonal affronts : Say
what thou wilt, faith he (to one that fpoke abufively
to him) Empty thyfelf, I fhall bear it. His daughters
were contracted in marriage to fome perfons of qua-
lity : but he dying poor, they refufed to marry them ;
upon which the Ephori condemued each of them in a
G g great
a34 NO CROSS, NO CROWN. Part II.
great fum of money, becaufe they preferred money be-
'fore faith and engagement.
§. XXIX. Pausanias, fon of Cleombrotus, and col-
league of Lyfander, beholding among the Perfian fpoils
they took, the cottlinefs of their furniture, faid, It had
been much better if they had been worth lefs, and their
matters more. And after the victory of Platea, having
a dinner dreit according to the Perfian manner, and be-
holding the magnificence and furniture of the treat ;
What, faith he, cIo thefe people mean, that live in fuch
wealth and luxury, to attack our meannefs and poverty?
§. XXX. Theopolvipus faith, The way to prefervea
kingdom is, to embrace the counfel of one's friends,
and not to flitter the meaner fort to be opprefTed. One
making the glory of Sparta to connft in commanding
well, he aimvered, No, it is in knowing how to obey
well. He was of opinion, That great honours hurt a
ttate ; adding, That time would abolifh great, and aug-
ment moderate, honours among men ; meaning that
men mould have the reputation they deferve, without
Mattery and excefs.
A rhetorician bragging himfelf of his art, was re-
proved by a Lacedemonian, Doit thou call that an art,
faith he, which hath not truth for its objed ? Alfo a
Lacedaemonian being prefented with an harp after
dinner by a mufical perfon, I do not, faith he, know
how to play the fool. Another being afked, What he
thought of a poet of the times, anfwered, Good for no-
thing but to corrupt youth. Nor was this only the wif-
dom and virtue of fome particular perfons, which may
be thought to have given light to the dark body of
their courts ; but their government was wife and juft,
and the people generally obeyed it ; making virtue to
be true honour, and that honour dearer to them than
life.
§. XXXI. LACEbiEMPNtAN cuttoms, according to
Plutarch, were thefe : ' They were very temperate in
1 their eating and drinking, their moll delicate dim.
t being a pottage made for the nourifhment of ancient
* jjeopie. They taught their children to write and
read,
Part II. NO CROSS, N O C Pt O W N.
« read, to obey the magistrates, to endure 1 ' > ;:, and
c to be bold in danger: the teachers of other fciences
c were not fo much as admitted m Lacedaem#nia«
c They had but one garment, and that ne free a
* year. They rarely ufed baths or oil, the cuftom of
* thole parts of the world. Their youth lay In troops
* upon mats; the boys and girls apart. They accirf-
c tomed their youth to travel by night without li
< to uie them not to be afraid. The old governed the
■ young; and thofe of them who obeyed not the aged,
* were punifhed. It was a flianie not to bear reproof
4 among the youth; and among the aged, matter of
* punifhment not to give it. They made ordinary
c cheer, on purpofe to keep out luxury; holding, that
e mean fare kept the fpirit free, and the body fit for
< aclion. The mufic they ufed was fimple, without
* art of changings; their fongs compofed of virtuous
< deeds of good men, and their harmony mixed with
« fome religious extafies, that feemed to carry their
< minds above the fear of death. They permitted
« not their youth to travel, left they fhould corrupt
* their manners ; and for the fame reafon, they per-
* mined not ftrangers to dwell amongft them, that
.* conformed not to their way of living. In this they
< were fo Ariel, that fuch of their youth that were not
1 educated in their cuiioms, enjoyed^ not the privileges
* of natives. They would iuffer neither comedies nor
c tragedies to be acted in their country. They con-
c demned a foldier but for painting his buckler df
* feveral colours: and publicly punilhed a you
« for having learnt but the way to a town given to
* luxury. They alfo baniflied an orator for braj
c that he could fpeak a whole day upon any fob ;
c for they did not like much fpeaking, much lefs for a
c bad caufe. They buried their dea I without an]
4 remony or fuperltition; for they only ufed a red cloth
e upon the body, broidcred with oli this burial
* had all degrees. Mourning they forbad, and epi-
c taphs too. When fhey prayed to God, tl
c forth their arms ; which with them, was a fign that they
' muil
itf NO CROSS, NO CROWN. Part It,
* muft do good works, as well as make good prayers,
f They afked of God but two things, patience in labour,
c and happinefs in well-doing.'
This account is moftly the fame with Xenophon's :
adding, ' that they eat moderately, and in common ;
the youth mixed with the aged, to awe them, and
give them good example. That in walking, they
would neither fpeak, nor turn their eyes afide, any
more than if they were ftatues of marble. The men
were bred bafhful as well as the women, not fpeak-
ing at meals, unlefs they were afked a queftion.
When they were fifteen years of age, inftead of leav-
ing them to their own conduct, as in other places,
they had mofl care of their converfation, that they
might preferve them from the mifchiefs that age is
incident to. And thofe that would not comply with
thefe rules, were not counted always honeft people.
And in this their government was excellent; That
they thought there was no greater punifhuient for a
bad man, than to be known and ufed as fuch, at all
times, and in all places: for they were not to come
into the company of perfons of reputation : they
were to give place to all others; to ftand when others
fat ; to be accountable to every honeft man that met
them, of their converfation ; that they muft keep
their poor kindred j that they ufed not the fame
freedoms that honeft people might ufe : by which
means they kept virtue in credit, and vice in con-
tempt. They ufed all things neceflkry for life, with-
out fuperfluity, or want; defpifing riches, and fump-
tuous apparel and living: judging, that the beft or-
nament of the body is health; and of the mind,
virtue. And fince (faith Xenophon) it is virtue
and temperance that render us commendable, and
that it is only the Lacedaemonians that reverence it
publicly, and have made it the foundation of their
ftate; their government, of right, merits preference
to any other in the world. But that, faith he, which
p is ftrange, is, that all admire it, but none imitate it.'
Nor is this account and judgment fantaftical.
§. xxxir,
Van ft. NO CROSS, N O C R 0 W 237
§. XXXII. Lycurgus, their famous founder and
lawgiver, inflilled thefe principles, and by his power
with them made them laws to rule them. Let ua hoar
what he did : Lycurgus, willing to reclaim his citi;
from a luxurious to a virtuous life, and (hew them how
mueh good conduct and honeft induflry might melio-
rate the ftate of mankind, applied himfelf to introduce
a new model of government, perfuading them to be-
lieve, that though they were deicended of noble and
virtuous anceftors, if they were not exercifed in a
courfc of virtue, they would, like the dog in the
kitchen, rather leap at the meat, than run at the game.
In line, they agreed to obey him. The firft thing then
that he did, to try his power with them, was, to divide
the land into equal portions, fo that the whole La-
conic country feemed but the lots of brethren. This
grieved the rich; but the poor, which were the moil,
rejoiced. He rendered wealth ufelefs, by community;
and forbad the ufe of gold and iilver: he made money
of iron, too bale and heavy to make a thief: he re-
trenched their laws of building, lufTering no more on-
nament than could be made With a hatchet and a law:
and their furniture was like their houles. This courfe
difbanded many trades; no merchant, no cook, no
lawyer, no flatterer, no divine, no aftrologer, was to
be found in Lacedicmonia. Injufticc was bammed
their focicty, having cut up the root of it, which is
avarice, by introducing a community, and making
gold and Iilver uicleis. To prevent the luxury of tables
as well as of apparel, he ordained public places of eat-
ing, where all mould publicly be l'ervccl ; thole that re-
futed to come thither were reputed voluptuous, and
reproved, if not corrected. lie would I
labour, as well as young men, that their bo<K
uled to cxerciie might be the ftronger and healthier,
when married, to bring forth child: v .. I that
they mould have any portions, to the end that none
might make fuit to them for their wealth, but perfon
and worth; by which means the poor went oif as well
as the rich: and that their virtue might prefer them,
they
23S NO CROSS, NO CROWN. Part II.
they were denied to ufe any ornaments* He would not
let the young people marry, till they arrived at the
flower of their age, to the end, that their children might
be flrong and vigorous. Chaftity was fo general, and
fb much in requeft, that no law was made againft adul-
tery ; believing, that where luxury, and the arts leading
to it, were fo feverely forbid, it was needlefs. He
forbad coftly offerings in the temple, that they might
offer often ; for that God regardeth the heart, not the
offering. Thefe, and fome more, were the laws he
inftituted ; and whilft the Spartans kept them, it is
certain they were the firft ftate of Greece, which lafted
about five hundred years. It is remarkable that he
would never fuffer the laws to be written, to avoid bar-
ratry ; and that the judges might not be tied religioufly
to the letter of the law, but left to the circunrftances
of fad ; in which no inconvenience was obferved to
follow.
II. The Romans alfo yield us inilances to our point
in hand.
§. XXXIII. Cato, that fage Roman, feeing a lux-
urious man loaded with flefh, Of what fervice, faith he,
can that man be, either to himfelf, or the common-
wealth? One day beholding the fiatues of feveral per-
ions creeling, that he thought little worthy of. re-
membrance, that he might defpife the pride of it ; I
had. rather, faid he, they fhould afk, why they fet not
up a ftatue to Cato, than why they do. He was a man
of feverity of life, both example and judge. His
competitors in the government, hoping to be preferred,
took the contrary humour, and mightily flattered the
people: this good man defpifed their arts, and with an
unuiual fervency cried out, That the diftempers of the
common-wealth did not require flatterers to deceive
them, but phyficians to cure them; which ftruck fo
great an awe upon the people, that he was firft chofeu
of them all. The line dames of Rome became govern-
ors to their hufbands; he lamented the change, faying,
It is ftracge that thofe who command the world fhould
yet
Part II. NO CROSS, NO CROWN. 239
yet be fubject to women. He thought thofe judges,
that would not impartially punifh malefactors, greater
criminals than the malefactors themfelves : a good
leflbn for judges of the world. He would fay, That
it was better to lofe a gift than a correction : for, fays
he, the one corrupts us, but the other inftrucls us.
That we ought not to feparate honour from virtue ;
for then there would be few any more virtuous. He
would fay, No mau is fit to command another, that
cannot command himfelf. Great men mould be tem-
perate in their power, that they may keep it. For men
to be too long in offices in a government, is to have too
little regard to others, or the dignity cf the ftate. They
that do nothing will learn to do evil. That thofe who
have raifed themfelves by their vices mould gain to
themfelves credit by virtue. He repented him, that
ever he paffed one day without doing good. And that
there is no witneis any man ought to fear, but that of
his own confeience. Nor did his practice fall much
fhort of his principles.
§. XXXIV. Scipio Africanus, though a great ge-
neral, loaded with honours and triumphs, preferred
retirement to them all : being ufed to fay, That he was
never lefs alone than when he was alone : implying,
that the moil bufy men of the world are the molt defti-
tute of themfelves ; and that external folitarinefs j
the belt company within. After he had taken Carii
his ibldiers brought him a molt beautiful prifonef ; he
anfvvered, ' I am vour general ;7 refufing to debafe him-
felf, or dishonour her.
§. XXXV. Augustus, eating at. the table of one of
his friends, where a poor Have breaking a cryftal veflel
fell upon his knees, begging him, that his mailer might
not fling him to the lampreys, as he h:\-d ufed to do, for
food, with fuch of them as offended him; Augnftus,
hating his friend's cruelty, broke all his friend's cryftal
veffels, both reproving his luxury and his feverity. He
never recommended any of his own children, but he al-
ways added, if they deferve it. He reproved his daugh-
ter for her excefs in apparel, and both rebuked and im-
priibned
249 NO CROSS, NO CROW N. Part II;
prifoned her for her immodeft latitudes. The people of
Rome complaining that wine was dear, he fent them to
the fountains, telling them, They were cheap.
§. XXXVI. Tiberius would not fuffer himfelf to
he called Lord, nor yet His Sacred Majefty : For, fays
he, they are divine titles, and belong not to man. The
com miffi oners of his treafury advifmg him to increafe
his taxes upon the people, he anfwered, No, it was fit
to (hear, but not to flay the fheep.
§. XXXVII. Vespasian was a great and an extraor-
dinary man, who maintained fomething of the Roman
virtue in his time. One day feeing a young man finely
dreffed, and richly perfumed, he was difpleafed with
him, faying, I had rather fmell the poor man's garlic,
than thy perfume : and took his place and government
from him. A certain perfon being brought before him,
that had confpired againfl: him, he reproved him, and
laid, That it was God who gave and took away empires.
Another time, conferring favour upon his enemy, and
being afked why he did ih? he anfwered, That he mould
remember the right way.
§. XX XVI II. Trajan would fay, That it became an
Emperor to s.€t towards his people, as he would have his
people act towards him. The governor of Rome hav-
ing delivered the fword into his hand, and created him
emperor, Here, faith he, take it again : if I reign well
ufe it for me: if ill, ufe it againft me. An exprelhon
which (hews great humility and goodnefs, making
power fubfervient to virtue.
§. XXXIX. Adrian, alfo emperor, had feveral fay-*
ings worthy of notice : one was, That a good prince
did not think the eftates of his fubjects belonged to
him. He would fay, That kings mould not always
act the king : that is, fhould be juft, and mix fweetnefs
with greatnefs, and be converfible by good men. That
the treafures of princes are like the fpleen, that never
f veils but it makes other parts fhrink : teaching princes
thereby to fparc their fubje£is. Meeting one that was
his enemy before he was emperor, he cried out to him,
No^r
Part II. NO CROSS, NO CROWN. 241
Now thou haft no more to fear: intimating that having
power to revenge himfelf, he would rather uie it to do
him good.
§. XL. Marcus Aurelius Antoninus, agood man
(the Chriilians of his time felt it) commended his ion
for weeping at his tutor's death; anfwering thofe that
would have rendered it unfuitable to his condition,
Let him alone, fays he, it is fit he fhould (hew himfelf
a man, before he be a prince. He refufed to divorce
his wife at the mitigation of his courtiers, though reput-
ed naught ; anfwering, 1 muft divorce the empire
too ; for me brought it : refufing them, and defending
his tendernefs. He did nothing in the government
without confulting his friends ; and would fay, It is
more juft that one fhould follow the advice of many,,
than many the mind of one. He was more philofopher
than emperor; for his dominions were greater within
tli an without : and having commanded his own paflions
by a circumfpedt conformity to virtuous principles, he
was fit to rule thofe of other men. Take fome of his
excellent fayings, as followeth. — Of my grandfather
Verus I have learned to be gentle and meek, and to re-
frain from all anger and paffion. From the fame and
memory of him that begot me, fhame-facednefs and
man-like behaviour. I obferved his meeknefs, his
conllancy without wavering, in thofe things, which
after a due examination and deliberation he had deter-
mined; how free from all vanity he carried himfelt
in matter of honour and dignity! his laborioufnefs and
aifiduity ! his readineis to hear any mail that had ought
to fay tending to any common good ! how he did abflain
from all unchafte love of youth ! his moderate conde-
fcending to other men's occafions as an ordinary man
Of my mother, to be religious and bountiful, and to
forbear not only to do, but to intend any evil : to con-
tent myfelf with a fpare diet, and to fly all fuch excefs
as is incident to great wealth. Of my grandfather
both to frequent public fchools and auditories, and to
get me good and able teachers at home ; and that I
ought not to think much, if upon fuch occafions I
H h were
242 NO CROSS, NO CROWN. Part II.
were at exceftive charge. I gave over the ftudy of
rhetoric and poetry, and of elegant neat language.
I did not ufe to walk about the houfe in my fenator's
robe, nor to do any fuch things. I learned to write
letters without any affectation and curioiity ; and to be
ealy and ready to be reconciled, and well pleafed again
with them that had offended me, as foon as any of
them would be content to feek unto me again. To
obferve carefully the feveral difpohtions of my friends,
and not to be offended with ideots, nor unreafonably to
.let upon thofe that are carried away with the vulgar
opinions, with the theorems and tenets of philofophers.
To love the truth and juftice, and to be kind and lov-
ing to all them of my houfe and family, I learned from
my brother Severus : and it was he that put me in the
£rft conceit and defire of an equal commonwealth, ad-
miniftered by juftice and equality; and of a kingdom,
wherein fhould be regarded nothing more than the
s;ood and welfare (or liberty) of the fubje&s. As
for God, and fuch faggeftions, helps and infpirations, as
might be expected, nothing did hinder but that I might
have begun long before to live according to nature.
Or that even now, that I was not yet partaker, and in
prefect polTeffion of that life, that I myfelf (in that I
did not obferve thofe inward motions and fuggeftions ;
yea, and almoft plain and apparent inftrucYions and ad-
monitions of God) was the only caufe of it. I that
underitand the nature of that which is good, that it is
*o be dehred ; and of that which is bad, that it is odi-
°us and fhameful; who know moreover, that this tranf-
grelTor, whoibever he be, is my kinfman, not by the
fame blood and feed, but by participation of the fame
Reafon, and of the fame Divine Particle, or Principle :
how can I either be hurt by any of thefe, fmce it is not
in their power to make me incur any thing that is re-
proachful, or be angry and ill-affec~ted towards him, who,
by nature is fp near unto me? for we are all born to be
fellow-workers, as the feet, the hands, and the eye-
lids ; as the rows of upper and under teeth : for fuch
therefore to be in oppolition, is againfr, nature. He
faith,
Part II- NO C R O S S, NO C R. () W N. £*$
faith, it is high time for thee to undcrfland the
nature, both of the world, whereof thou art a part, and
of that Lord and Governor of the woild, from whom,
as a channel from the fpring, thou thyielf didft How.
And that there is but a certain limit of time appointed
unto thee, which if thou (halt not make life of, to
calm and allay the many diitempers of thy foul, it will
pais away, and thou with it, and never after return.
Do, foul, do abufe and contemn thyielf yet a while!
and the time for thee to repent thyielf will be at an
end ! Every man's happinefs depends upon himfelf ;
but behold, thy life is almoft at an end, whilft, not re-
garding thyfelf as thou oughteft, thou cloft make thy
happinefs to coniiit in the fouls and conceits of other
men. Thou muft alio take heed of another kind of
wandering; for they are idle in their actions who toil
and labour in their life, and have no certain fcope to
which to direct all their motions and defires. As foi
life and death, honour and difhonour, labour and plea-
fure, riches and poverty, ail thefe things happen unto
men indeed, both good and bad equally, but as things
which of themfelves are neither good nor bad, becaufe
of themfelves neither fhameful nor praife-worthy.
Confider the nature of all worldly vifible things ; of
thofe efpecially, which either enihare by plealure, or
for their irkfomenefs are dreadful, or for their outward
luftre and fhew are in great efteem and requeft ; how
vile and contemptible, how bale and corruptible, how
deftitute of all true life and being they are. 1
is nothing more wretched than that foul, which, in a
kind of circuit, compaiTeth all things; fearching ereu
the very depths of all the earth, and, by all fign
conjectures, prying into the very thoughts of <
men's fouls ; and yet of this is not fenfible, that
fufficient for a man to apply himfelf wholly, and
fine all his thoughts and cafes to the guidance of that
Spirit which is within him, and ti d really
him. For eventhe leaft thing it not to be i
without relation to the end : and
fonable creature is, To foil
reafon
144 NO CROSS, NO CROWN. Part IT.
reafon, as it were, and the law, of this great city and
moft ancient commonwealth. Philofophy doth con-
fift in this : For a man to preferve that fpirit which is
within him from all manner of contumelies and in-
juries, and above all pains and pleafures ; never to do
any thing either rafhly, or feignedly, or hypocritically ;
he that is fuch, is He furely : indeed a very prieft and
minifter of God ; well acquainted, and in good corres-
pondence, with him efpecially that is feated and placed
within himfelf : to whom alio he keeps and preferveth
himfelf, neither fpotted by pleafure, nor daunted by
pain ; free from any manner of wrong or contumely.
Let thy God that is in thee, to rule over thee, find by
thee that he hath to do with a man, an aged man, a
ibciableman, a Roman, a prince, and that hath ordered
his life as one that expeð, as it were, nothing but
the found of the trumpet, founding a retreat to depart
out of this life with all readinefs. Never efteem of any
thing as profitable, which fhall ever conflrain thee
either to break thy faith or to lofe% thy modefty ; to hate
any man, to fufpedt, to curfe, to difTemble, to luft after
any thing that requireth the fecret of walls or veils.
But he that preferreth before all things his rational part
and fpirit, and the facred myfteries of virtue which iffue
from it, he mall neverwant either folitade or company ;
and, which ischiefefl: of all, he fhall live without either
defire or fear. If thou fhalt intend that which is pre-
fent, following the rule of right and reafon, carefully,
folidly, meekly; and (hall not intermix any other bufU
nefs; but fhalt ftudy this, to preferve thy fpirit unpollut-
ed and pure ; and, as one that were even now ready to
give up the ghoft, fhalt cleave unto him, without either
hope or fear of any thing, in all things that thou fhalt
either do or fpeak ; contenting thyfelf with heroical
truth, thou fhalt live happily : and from this there is no
man that can hinder thee. Without relation to God,
thou malt never perform aright any thing human ; nor,
on the other fide, any thing divine. At what time foe-
ver thou wilt, it is in thy power to retire into thyfelf,
Stud to be at jrefl ; for a man cannot retire any whither
to
Part II. NO CROSS, NO CROWNi 245
to be more at reft, and freer from all bufmefs, than into
his own foul. Afford then thyfelf this retiring continu-
ally, and thereby refrefh and renew thyfelf. Death
hangeth over thee whilil yet thou livcft; and, whilfl thoa
mayeft, be good. How much time and letfure doth lie
gain, who is not curious to know what his neighbour
hath faid, or hath done, or hath attempted, but only
what he doth hiinfclf, that it may be juft and holy. I, ci-
ther muft he ufe himielf to cut off actions only, but
thoughts and imaginations alfo that are not neceflary ;
for i'o will unneceiTary confequent actions the better be
prevented and cut off. He is poor that Hands in need
of another, and hath not in himielf all things needful
for his life. Confider well, whether magnanimity ra-
ther, and true liberty, and true Simplicity, and equani-
mity, and holineis, whether thefc be not moll reaibua-
ble and natural. Honour that which is ehiefeft and
moil powerful in the world, and that is It which makes
ufe of all things, and governs ail things: ib alio iu
thyfelf, honour that which is ehiefeft and moft powerful,
and is of one kind aud nature with that; for it is the
very fame, which being in thee, turneth all other things
to its owh ufe, and by whom alfo thy Life is governed.
What is it that thou doft flay for; an extinction, or a
tranflation? for either of them, with a propitious and
contented mind. But till that time come, what will
content thee? what elfe, but to wcrlhip and praife God,
and to do good unto men? As he lay a-dving, and his
friends about him, he fpake thus : Think more of death
than of me, and that you and all men mud die, as well
as I. Adding, I recommend my fon to you, and to
God, if he be worthy.
§. XLI. Pc&tinax, alfo emperor, being advifed to
fave himielf from the fury of the mutineers, a:ii\\
No, what have I done that I lhould do lo? fheu
that innocence is bold, and ftiould never give ground
where it can (hew itfelf, be heard, and have lair
play.
I, XL1L P
246 NO CROSS, NO CROWN. Part II.
§. XLIL Pescennius, feeing the corruption that
reigned among officers of juftice, advifed, That judges
fhould have fir ft falaries that they might do their duty
without any bribes or perquifites. He faid, lie would
not offend the living, that he might be praifed when he
was dead.
§. XLI1I. Alexander Severus, having tailed both
of a private life, and the flate of an emperor, had this
eenfure, Emperors, fays he, are ill managers of the
public revenue, to feed fo many unufeful mouths.
Wherefore he retrenched his family from pompous
to ferviceable. He would not employ perfons of qua-
lity in his domeftic fervice, thinking it too mean for
them, and too coftly for him : adding, That perlbnal
fervice was the work of the lowed order of the people.
He would never fuffer offices of juftice to be fold : For,
faith he, it is not ft range that men fhotild fell what
they buy; meaning juftice. He was impartial in cor-
rection : My friends, fays he, are dear to me, but the
commonwealth is dearer. Yet he would fay, That
fweetening power to the people made it lalting. That
we ought to gain our enemies, as we keep our friends ;
that is, by kindnefs. He laid, That we ought to de-
fire happinefs, and to bear afflictions : that thofe things
which are deiirable may be pleafant: but the troubles
v.e avoid may have moft profit in the end. He did
not like pomp in religion; for it is not gold that re-
commends the facririce, but the piety of him that
rs it. An houfe being in conteft betwixt fome
Chtiftians and keepers of taverns, the one to perform
religion, the ether to fell drink therein, he decided the
er thus: That it were much better that it were any
employed to worftvip God, than to make a tavern
Behold ! by this we may fee the wifdom and vir-
tue that ihined among I ns.
rJ. XL1V. A u R B 1 1 a :- u s3 tEe emperor, having threat-
ened a certain town that had rebelled againft him, That
■ ould not leave a dog alive therein ; and finding the
-fear he rai fed brought them eaiily to their duty, bid his
foldicrs go kill all their pardon the people.
§. XLV. Dio*
Part II. NO CROSS, N O CRO W Nf 247
§. XLV. Dioclesian would fay, That there was no-
thing more difficult than to reign well; and the realon
he gave was, That thole who had the ears of princes do
fo continually lay ambufhes to furprife them to their in-
terefts, that they can hardly make one right ftep.
§. XLVI. Julian, coming to the empire, drove from
the palace troops, of eunuchs, cooks, barbers, &c. His
reafon was this, That having no women he needed no
eunuchs; and loving iimple plain meat, he needed no
cooks : and he faid, One barber would ferve a great
many. A good example for the luxurious Chriftians of
our times.
§. XL VII- Thlodosius the younger was fo merciful
in his nature, that inftead of putting people to death,
he wifhed it were in his power to call the dead to life
again.
Thefe were the fentiments of the ancient grandees of
the world, to wit, emperors, kings, princes, captains,
ftatefmen, &c. not unworthy of the thoughts of perfons
of the fame figure and quality now in being: and for
that end they are here collected, that fuch may with
more eafe and brevity behold the true ftatues of the an-
cients, not loft, or leffeued by the decays of time.
ITT. I will now proceed to report the virtuous
doctrines and fayings of men of more retirement; fuch
as philofophers and writers, of both Greeks and
Romans, who in their refpeclive times were mailers in
the civility, knowledge and virtue that were among the
Gentiles, being moft of them many ages before the
coming of Chrift.
§. XLVIII. ThaleS, an ancient Greek philofopber,
being afked by a perfon that had committed adulter}-,
if he might fwear? anfwered, By no means; for per-
jury is not lefs finful than adultery; and fo thou would-
cft commit two fins to cover one. Being afked, What
was the befl condition of a government? he anfwered,
That the people be neither rich nor poor; for he placed
external happinefs in moderation. He would fay, That
the harden; tiling in the world was, to know a man's
feif;
248 NO CROSS, NO CROWN. Pare II.
felf ; but the beft, to avoid thofe things which we re-
prove in others : an excellent and clofe faying. That
we ought to choofe well, and then to hold fait. That
the felicity of the body confifts in health, and that in
temperance; and the felicity of the foul in wifdom.
He thought that God was without beginning or end;
that he was the fcarcher of hearts; that he faw
thoughts, as well as actions : for being afked of one if
he could fin and hide it from God? he anfwered. No,
how can I, when he that thinks evil cannot ?
§ . X L 1 X . P y t h a g o r a s , a fa mous a nd vi rtuous phi-
lofopher of Italy, being afked, when men might take the
pleafure of their paflions? anfwered, When they have a
mind to be worfe. He laid, The world was like a
comedy, and the true philofophers the fpe&ators. He
would lay, That luxury led to debauchery, and debau-
chery to violence, and that to bitter repentance. That
be who taketh too much care of his body makes the pri-
fon of his foul more infurTerable. That thole who do
reprove us are our beft friends. That men ought to
preferve their bodies from difeafes by temperance? their
fouls from ignorance by meditation; their will from
vice, by felf-denial; and their country from civil war,
by juftice. That it is better to be loved than feared.
That virtue makes bold : But faith he, there is no-
thing fo fearful as an evil confeience. He faid, That
men mould believe of a divinity, that it is, and that it
overlooks them, and neglecteth them not; there is no
being nor place without God. He told the fenators
of Crotonia (being two thoufand) praying his advice,
That they received their country as a depofitum or
truft from the people ; wherefore they mould manage it
accordingly, li nee they were to reiign their account,
with their truft to their own children. That the way
to do it, was to be equal to all the citizens, and to ex-
cel them in nothing more than juftice. That every
one of them fhould ib govern their family, that he
might refer himielf to his own houfe, as to a court of
judicature, taking great care to preferve natural aifec-
tion. That they be examples of temperance in their
own
Part IT. NO CROSS, NO CROWN. 249
own families, and to the city. That in courts of judi-
cature none atteft God by an Oath, but ufe themfelves
fo to fpeak, as they may be believed without an oath.
That the difcourfe of that philofopher is vain, by
which no pailion of man is healed : for, as there is no
benefit of medicine, if it expel not dileafcs out of
bodies ; fo neither of philofophy, if it expel not evil
out of the foul. Of God, an heavenly life and ftate,
he faith thus, They mutually exhorted one another, that
they mould not tear afunder c God which is in them.'
Their ltudy and friendfhip by words and actions, had
reference to fome divine temperament ; and to union
with God, and to unity with the mind, and the Divine
Soul. That all which they determine to be done aims
and tends to the acknowledgment of the Deity. This
is the principle; and the whole life of mail confifts in
this, k That he follow God ;* and this is the ground of
philofophy. He faith,
Hope all things; for to none belongs defpair ;
All things to God eafy and perfect are.
The work of the Mind is life. The work of God is
immortality, eternal life. 1 he Mind in man is termed
God, by participation : the rational foul, is directed
by the Mind, it inclines the will to virtue, and is
termed the good Daemon, Genius, or Spirit. Jf by
phantafy and ill affections, it draws the will to vices,
the evil Daemon : whence Pythagoras defired of God,
to keep us from evil, and to mew every one the D.l-
rnon or good Spirit, he ought to ufe. The rational
man is more noble than other creatures, as more divine;
not content folely with one operation (as all other
things drawn along by nature, which always acts after
the fame manner) but endued with various gifts, which
he ufeth according to his free will ; in refped of which
liberty,
Men are of heavenly race,
Taught by Diviner Nature what t'embrace.
By Diviner Nature, is meant the intellectual foul ; as to
intellect, man approaches nigh to God ; as to inferior
I i leufes
2ro NO CROSS, NO CROWN. Part II.
fenfes, he recedeth from God. By chorus, the infinite
joy of the bleffed fpirits, their immutable delight,
filled by Homer, *&?& *lx*s (inextinguimable laughter).
For what greater pleafure, than to behold the ferene
afpecl: of God, and next him the ideas and forms of
all things, more purely and tranfparently, than iecond-
arily, in created beings. The Pythagoreans had this
cliltich, among thofe commonly called the Golden
Verfes :
Rid of this body, if the heavens free
You reach, henceforth immortal you mail be.
Or thus :
Who after death, arrive at th' heavenly plain,
Are ftraight like Gods, and never die again.
§. L. Solon,, eiteemed, as Thales, one of the Seven
Sages of Greece, a noble philofopher, and a law-giver
to the Athenians, was fo humble, that he refufed to be
prince of that people, and voluntarily banifhed himfelf,
when Pififtratus uiurped the government there : re-
iblving never to out-live the laws and freedom of his
country.* He would fay, That to make a government
laft, the magiftrates mult obey the laws, and the peo-
ple the magifxrates. It was his judgment, that riches
brought luxury, and luxury brought tyranny. Being
afked by Crcefus. king of Lydia, when feated in his
throne, richly clothed, and magnificently attended, if
he had ever feen any thing more glorious ? He an-
ftvered, Cocks, peacocks, and pheafants ; by how
much their beauty is natural. Thefe undervaluing ex-
preflions of wife Solon meeting fo pat upon the pride
and luxury of Crcefus, they parted : the one defirous
of toys and vanities ; the other an example and in-
ftru&or of true nobility and virtue, that condemned the
king's effeminacy. Another time Crcefus afked him,
who was the happicft man in the world ? expecting he
ihould have faid, Croeftis, becaufe the moft famous for
wealth iu thofe parts ; he anfwered, Tellus ; who,
though
* Plutarch. Herod.
Part II. NO CROSS, NO CROWN, 251
though poor, yet was an honcft and good man, and co
tented with what 3ic lad : that alter he had feryed the
commonwealth faithfully, and feen his children and
grand-children virtuoudy educated, died for his con
try in a good old age, and was carried by*his child:
to his grave. f This much difpleafed Crcefus, hut he
diffembled it. Whilft Solon recommended the ha]
nefs of Tellus, Crcefus, moved, demanded whom he
ailigned the next place to (making no qucflion but
himfelf mould be named) Cleobis, faith he, and Bito ;
brethren that loved well, had a competency, were of
great health and ftrength, nioft tender and obedient to
their mother, religious of life ; who, after facrificing in
the temple, fell afleep, and waked no mere. Hereat
Crcefus, growing angry, Strange ! faith he ; doth our
happinefs feem fo defpicable, that thou wilt not rank
us equal with private perfons ? Solon anfwered, Dolt
thou inquire of us about human affairs ? knoweft thou
not, that Divine Providence is fevere, and often full
of alteration ? Do not we, in procefs of time, fee
many things we would not ? Aye, and fuffcr many
things we would not ? Count man's life at feventy
years, which makes \ twenty-fix thoulandtwo hund
and -fifty and odd days, there is fcarcely one day 1 s
another : fo that every one, O Crcefus, is attended v,
croffes. Thou appearefl to me very rich, and king
over many people : but the queflion thou afkef:, I can-
not refoWe, till I hear thou hail ended thy clays 1
pily ; for he that hath much wealth is not happier tl
he that gets his bread from day to day ; ■ i-
dencc continue thofe good things, and that he
well. In every thing, O we muft h
to the end ; for man, to whom Cod 1
good things, he at lait utterly defens. S<
his difcourfe, not flatteri efus, was
and accounted unwife, that he 1
good, out of regard to the future. iEfop3
the Fables, being then at Sardis, fent foi
^ (
f Plutarch. Laert. t According to the At ) r.' 1 a
i52 NO CROSS, NO CROWN. Part IL
Croefus, and much in favour with him, was grieved to
fee Solon fo unthankfully difm ffed : and faid to him,
Solon, We mull either tell kings nothing at all, or
what may pleafe them : No, faith Solon, either no-
thing at all, or what is beft for them. However, it
was not long ere Croefus was of another mind, for
being taken prifoner by Cyrus, the founder of the
Perfian monarchy, and by » his command fettered and
put on a pile of wood to be burned, Croefus iighed
deeply, and cried, O Solon, Solon ! Cyrus bid the
interpreter afk on whom he called ? He was filent ;
but at laft, preffing him anfwered, Upon hiiM. whom
I defire, above all wealth, to have fpoken with all
tyrants. This not underllood, upon farther importu-
nity he told them, Solon, an Athenian ; who long
fince, fays he, came to me, and feeing my wealth,
defpifed it ; befides, what he told me is come to pafs :
nor did his counfel belong to me alone, but to all
mankind, efpecially thofe that think themfelves happy.
W hi! ft Croefus faid thus, the fire began to kindle, and
the out-parts to be feized by the flame : Cyrus, in-
formed of the interpreters what Croefus faid, began to
be troubled ; and knowing himfelf to be a man, and
that to ufe another, not inferior to himfelf in wealth,
fo fe.verely, might one day be retaliated, inftantly
commanded the fire to be quenched, and Crcefus and
Jus friends to be brought off; whom, ever after, as
loug as he lived, Cyrus had in great efteem.|j Ihus
! )lon gained due praife, that of tvio kings ; his ad-
vice faved one, and inftrucied the other. And as it
.1 plays were firft in-
I, fo was oft fevere g inftthem; forefeeing
inconveniences that followed, upon the peo-
ple's being afie&cd with that novelty of pleafure. It
is reported of him, that he went himfelf to the play,
aii ! after it was ended, he went to Thefpis, the great
a$or, and afked him, if lie were not afhamed to tell io
many lies in the face of fo great an auditory? Thefpis
U anfwered,
| Herodot. Hnlitar.
Part II. NO CROSS, NO CROWN. %5i
anfwerecl, as it is now ufual, There is no harm nor
fhame to a6l fuch thiugs in jeft. Solon, ftrikiug his
ftaff hard upon the ground, replied, But in a lhort
time, we who approve of this kind of jefl (hall ufc it
in earncft in our common affairs and contracts. In
fine, he abfolutely forbad him to teach or a61 plays :
conceiving them deceitful and unprofitable; diverting
youth and tradefmen from more neceffary and virtuous
employments. He defined them happy, who an* com-
petently furnifhed with their outward callings, that
live temperately and honeftly. He would fay, That
cities are the common fhore of wickednefs. He af-
firmed that to be the beft family, which got not
unjuftly, kept not unfaithfully, fpent not with re-
pentance. Obferve (faith he) honefty in thy converfa-
tion, c more ftridlly than an Oath.' Seal words with
filence; filence with opportunity. Never lie, but
fpeak the truth. Fly pleafure, for it brings for row.
Advife not the people what is mod pleafant, but what
is beft. Make not friends in hafte, nor haftily part
with them. Learn to obey, and thou wilt know how to
command. Be arrogant to none ; be mild to thole
that are about thee. Converfe not with wicked perrons.
Meditate on ferious things. Reverence thy parents.
Cherifti thy friend. Conform to reafon ; and in all
thiugs take counfel of God. In fine, his two fhort fen-
tences were thefe, Of nothing Too much; and Know
Thyiclf.*
§. LT. Chilon, another \f the wife men *f Greece,
would fay, That of a man to fore-
fee and prevent miichiefs. That herein good people
differ from bad ones, their hopes were* firm and af-
fured. That God was the great touch-Hone, or rule
of mankind. '1 hat men's tongues ought not to out*
run their judgment. That we ought not to fl
great men, left we exalt them above their merit and
ftation; nor to fpeak hardlv of the helplefs. They
that would govern a ftate well, mull govern their fa-*
miliar.
* Stob. Sent. *. Clem. / to. i.
%5A ^T O CROSS, NO CROW N. Part if.
milies well. He would fay, That a man ought fo to
behave himielf, that he fall neither into hatred nor
difgrace. That that commonwealth is happieft, where
the people mind the law more than the lawyers. Men
ihould not forget the favours they receive, nor re-
member thofe they do. Three things he faid were
difficult, yet neceffary to be obferved. To keep fecrets,
forgive injuries, and ufe time well. Speak not ill,
(fays he) of thy neighbours. Go flowly to the feafts
of thy friends, but fwiftly to their troubles. Speak
well of the dead. Shun bufy-bodies. Prefer lofs be-
fore covetous gain. Defpife not the miferable. If
powerful, behave thyfelf mildly, that thou maye.ft be
loved, rather than feared. Order thy houfe well:
bridle thy anger; grafp not at much: make not hafle,
neither doat upon any thing below. A Prince (faith
he) muft not take up his time about tranfitory and
mortal things ; eternal and immortal are fntefi for him.
To conclude: he was fo juft in all his actions, that
Laertius tells us, he profeffed in his old age, that he
had never done any thing contrary to the conscience of
an upright man ; only that of one thing he was doubt-
ful, haying given fentence againft his friend, accord-
ing to law, he advifed his friend to appeal from him
(his judge) fo to preierve both his friend and the law.
Thus true and tender was confcience in Heathen Chilon.
§. LII. Periander (a prince and philofopher too)
would fay, That pleafurcs are mortal, but virtues im-
mortal. In fuccefs be moderate; in difappointments,
patient and prudem. Be alike to thy friends, in prof-
parity and in adverfity. Peace is good; rafhnefs dan-
gerous; gain, fordid. Betray not iecrets. Punifh the
guilty: Reftrain men from iin. They that would rule
iaiely muft be guarded by love, not arm?. To con-
clude, faith he, live worthy ofpraife, fo wilt thou die
bleficd.*
§. L1II. Bias, one of the Seven Wife Men, being in a
Borm with wicked men, who cried mightily to God;
Hold
larti Suid. Protas. Stob. 2 S.
Part II. NO CROSS, NO CROW N.
>S5
Hold your tongues, faith he, it were better he knew
not you were here :* a laying- that hath great docVme
in it; the devotion of the wicked doth them no good :
it anfwersto that paffage in fcripturc, c The prayers of
c the wicked are an abomination to the Lord/* An
ungodly man afking him, What godlincfs was ? he was
filent; but the other murmuring, faith he, What is that
to thee? that is not thy concern. He was lb ten-
der in his nature, that he feldom judged any crimi-
nal to death, but he wept; adding, One part goeth to
God, and the other part I mull give the law. That
man is unhappy, faith he, that cannot bear affliction.
It is a difeafe of the mind, to defire that which cannot,
or is not fit to be had. It is an ill thing not to be
mindful of other men's miferies. To one who afked,
What is hard? he anfwered, To bear cheerfully a
change for the worfe. Thofe, fays he, who bufy them-
felves in vain knowledge, refemble owls that fee by
night, and are blind by day; for they are fharp-fightcd
in vanity, but dark at the approach of true light and
knowledge. He adds, Undertake deliberately; but
then go through. Speak not haftily, left thou fin. Be
neither filly nor fubtil. Hear much; fpeak little, and
feafonably. Make profefiion of God every where ; and
.impute the good thou doft, not to thyielf, but to the
power of God. His country being invaded, and the
people Hying with the beft of their goods, alked, Why
he carried none of his? I, faith he, carry my goods
within me. Valerius Maximus adds, In his breaft;
not to be feen by the eye, but to be prized by the foul ;
not to be demolished by mortal hands : prefent with
them that ftay, and not forfaking thofe that fly.
§. LI V. Cleobu LUS,a prince aud philofopher of Lyn-
dus. He would fay, That it was man's duty to be al-
ways employed upon fomething that was good. Again,
Be never vain nor ungrateful. Bellow your daughters
virgins in years, but matrons in difcretion. Do good
to thy friend, to keep him; to thy enemy, to gain him.
W7hen any man goeth forth, let him coniider what he
hath
* Laert. S:o'.>. •Prov. xy. 8.
*56 NO CROSS, NO CROWN. Part II.
hath to do ; when he returneth, examine what he hath
done. Know, that to reverence thy father is thy duty.
Hear willingly, but truft hot haftily. Obtain by perfua-
iion, not by violence. Being rich, be not exalted ; poor,
be not d ejected. Forego enmity, inftrudl thy children:
pray to God, and perfevere in godlinefs.*
§. LV. Pittacus being afked, What was beft? he
aufwered, To do the pre lent thing well. He would
fay, What thou doft take ill in thy neighbour, do not
thyfelf. Reproach not the unhappy; for the hand of
God is upon them. Be true to thy truft. Bear with
thy neighbour; love thy neighbour. Reproach not thy
friend, though he recede from thee a little. He
would fay, That commonwealth is beft ordered, where
the wicked have no command; and that family, which
hath neither ornament nor neceffity. To conclude:
he advifed to acquire honefty; love difcipline; obferve
temperance; gain prudence; mind diligence; and
keep truth, faith, and piety. He had a brother, who
dying without iflue, left him his eftate ; fo that when
Croefus offered him wealth, he aufwered, I have more
by half than I defire. He alio affirmed That family
the beft, who got not unjuftly, kept not unfaithfully,
fpent not with repentance: and, That happinefs con-
fifts in a virtuous and honeft life, with being content
with a competency of outward things, and in ufmg
them temperately. And to conclude, he earneftly en-
joined all to flee corporal pleafure ; for, fays he, it cer-
tainly brings forrow: but to obferve an honeft life
more ftri6tly than an oath ; and meditate on ferious
things, f
§. LVI. Hip pi as, a philolbpher : It is recorded of
him, that he would have everyone provide his own
neceffaries: and, that he might do what he taught,
he was his own tradefman. He was lingular in all fuch
arts and employments, infomuch that he made the
very
* Lacrt. Plut. Sympof, Sap. Sep. Stob. Ser. | Plutarch.
Stub. as.
Part II. MO CROSS, NO CROW N. 157
very bufk'ms he wore J A better life than an Alex-
ander's.
§. LVII. The Gymnofophiftcc were a fed of philofo-
phers in Egypt, that fo defpifed gaudy apparel, and
the reft of the world's intemperance, that they went
almoft naked ; living poorly, and with great meannefs :
by which they were enabled againft all cold, and over-
came that luft by innocence, which people, that arc
called Chriilians, though covered, are overcome
withal.*
§. LVIII. The Bambycatii were a certain great peo-
ple that inhabited about the river Tigris, in Aha ;
who obferving the great influence gold, filver, and pre-
cious jewels had upon their minds, agreed to bury ail
in the earth, to prevent the corruption of their manners.
They ufed inferior metals, and lived with very ordinary
accommodation : wearing moftiy but one very grave
and plain robe to cover nakednefs. It were well, if
Chriilians would mortify their unfatiable appetites after
wealth and vanity anyway, for Heathens judge their
cxcefs.f
§. LIX. The Athenians had two diftincl numbers of
men, called the Gynsscofmi and Gynasconomi. Thefe
were appointed by the magiftrates to overlook the
actions of the people: the firft was to fee that they
apparelled and behaved themfelves gravely ; efpecially
that women were of modeit behaviour : and the other
was to be prefeut at their treats and feitivals, to fee
that there was no excefs, nor diforderly carriage : and
in cafe any were found criminal, they had full power
to punifh them. || When, alas ! when (hall this care
and wifdom be feen among the Chriftians of thefe
times, that fo intemperance might be prevented ? But
it is too evident they love the power and the profits,
but defpife the virtue of government ; making it an
end, initead of a means tx> that happy end, viz. The
well-ordering the manners and converfation of the
K k people,
tCic. lib. <le Orat. * Plin. 7 2 Cic. Tufo. Qucft. $ 'fPlin.
(I Vid. Suid.
25S NO CROSS, NO CROWN. Part II.
people, and equally diftributing rewards and punifh-
ments.
.§. LX. Anacharsis, a Scythian, was a great philo-
fopher ; Crcefas offered him large films of money, but
he refufed them. Hanno did the like ; to whom he an-
fwered, My apparel is a Scythian rug : my fhoes the
hardnefs of my feet ; my bed, the earth ; my fauce,
hunger : you may come to me as one that is contented ;
but thofe gifts which you fo much efteem, bellow either
on your citizens, or in facrifice to the immortal Gods.*
<§. LXI. Anaxagoras, a nobleman, but true phi-
lofopher, left his great patrimony to feek out wifdom :
and being reproved by his friends for the little care he
had of his eftate, anfwered, It is enough that You
care for it. One a iked him, Why he had no more
love for his country than to leave it ? Wrong me not,
faith he, my greateft care is my country, pointing his
finger towards heaven. Returning home, and taking
a view of his great pofTeffions, If I had not difregard-
ed them (faith he) I had perifhed. He was a great
clearer and improver of the do&rine of One Eternal
God, denying divinity to fun, moon, and liars; faying,
God was infinite, not confined to place ; the Eternal
Wifdom and Efficient Caufe of all things ; the Divine
Mind and Underftanding ; who, when matter was con-
fufed, came and reduced it to order, which is the
world we fee.f He fuffered much from fome magis-
trates for his opinion ; yet, dying, was admired by
them: his epitaph in Englifh thus :
Here lies, who through the trueft paths did pafs
Toth' world coeleftial, Anaxagoras.
§. LXII. Heraclitus was invited by king Darius,
for his great virtue and learning, to this effect ; Come,
as foon as thou canft, to my pretence and royal palace;
for the Greeks, for the moil part, are not obfequious
to
* Cic. Tuf. Queft. 5 Clem. Alex. Strob. f Plut. contra Ufur.
Lyfand. Cic. Tuf. £)uert. 5.
Part II. NO CROSS, NO CROWN. -_ jf
to wife men, but defpife the good things which they
deliver. With me thou fhalt have the nrft place, and
daily honour and titles : thy way of living (hafl be a*
noble as thy inftru&ions- But Heraclitus refilling his
offer returned this anfwer ; Heraclitus to Darius the
king, health. Moil men refrain from juftice and
truth, and purfue infatiablenefs and vain-glory, by
realbn of their folly ; but I, having forgot all evil,
and fhunning the lbciety of inbred envy and pride, will
never come to the kingdom of Perfia, being contented
with a little, according to my own mind. He alfo
flighted the Athenians. He had great and clear ap-
prehenlions of the nature and power of God, main-
taining his divinity againft the idolatry in fafhiou.
This definition he gives of God ; He is not made with
hands. The whole world, adorned with his creatures,
is his manfion. Where is God ? Shut up in temples ?
Impious men ! who place their God in the dark, it is
a reproach to a man, to tell him he is a ftone : yet
the God you profefs is born of a rock. You ignorant
people ! you know not God : his works bear witnefs
of him. Of himfelf he faith, O ye men, will ye not
learn why I never laugh r it is not that I hate men, but
their wickednefs. If you would not have me weep,
live in peace : you carry f words in your tongues : you
plunder wealth, ravifh women, poifon friends, betray
the truft people repofe in you : fhall I laugh, when 1 fee
men do thelc things ? their garments, beards and heads
adorned with unneceffary care ; a mother deferted by
a wicked fon ; or young men confuming their patri-
mony ; a citizen's wife taken from him ; a virgin ra-
viflied ; a concubine kept as a wife ; others filling their
bellies at feafts, more with poifon than with dainties?
Virtue would ftrike me blind, if I mould laugh at
your wars. By muiic, pipes, and (tripe*, you an
cited to things contrary to all harmony. Iron, a
metal more proper for ploughs and tillages, is fitted
for {laughter and death; men, railing armies of i
covet to kill one another ; and punilli men that quit
the field for not flaying to murder men. They honour
a*
c6o NO CROSS, NO CROWN. Part II.
as valiants, fuch as are drunk with blood ; but lions,
hories, eagles, and other creatures, ufe not fwords,
bucklers, and inftruments of war: their limbs are
their weapons, fome their horns, fome their bills,
fome their wings; to one is given fvviftnefs; to another,
bignefs; to a third, fwimming. No irrational creature
irfeth a lword, but keeps itfelf within the laws of its
creation ; except Man, that doth not fo : which brings
the heavier blame, becaufe he hath the greateft under*
ftanding. You mud leave your wars and your wick-
ednefs, which you ratify by a law, if you would have
me leave my feverity. I have overcome pleafure, I
have overcome riches, I have overcome ambition, I
have mattered flattery ; fear hath nothing to object
againft me, drunkennefs hath nothing to charge upon
me, anger is afraid of me : I have won the garland,
in fighting againft thefe enemies. — This, and much
more did he write in his epiftles to Hermodorus, of
his complaints againft the great degeneracy of the
Ephefians. And in an epifile to Aphidamus, he writes,
I am fallen fick, Aphidamus, of a dropfy. Whatfoever
is of us, if it get the dominion, it becomes a difeafe.
Excefs of heat is a fever ; excefs of cold a palfy ; ex-
cels of wind, a colic ; my difeafe cometh from excefs
of moiffcure. The foul is fomething divine, which
keeps all thefe in a due proportion. I know the nature
of the world ; I know that of man : I know difeafes \
I know health ; I will cure myfelf, c I will imitate
c God/ who makes equal the inequalities of the
world. But if my body be overpreifed, it mutt de-
fcend to the place ordained ; however, my foul fhali
not defcend ; but being a thing immortal, fhall af-
cend on. high, where an heavenly manfion fhall receive
me. — A mod weighty and pathetical difcourle ; they
that know of God, may favour fomething
divine in it. Oh ! that the degenerate Chriftians of
thefe times would but take a view of the virtue, tem-
perance, zeal, piety, and faith of this Heathen, who,
notwithstanding that he lived five hundred years before
the coming of Chrift in the flefh, had thefe excellent
fentences !
Part II. NO CROSS, N O C R O \V \
fentences! Yet again 5 he taught that (>
not by taking away riches; he rather alio- 1 m to
the wicked to difcover them ; for poverty may be a
veil. Speaking of God, flow can that light v.
never fets, be ever hidden or obfeured? J afl h he,
fhall feize one day upon defrauders and w\
falie things. TJrilefs a man hopes to the 1 |
which is to be hoped for, he fhall net find that which
is unfearchablc; which Clemens, an ancient f.
applied to Ifa. vi. ' Unlefe you believe, you fhall not
c underhand.' Heraclitus derided the facrifices of
creatures : Do you think, faith he, to pacify God, and
cleanfe yourfelves, by polluting yourfelves with blood ?
as ifa man fhould go into the dirt to cleanfe himferf.
Which fhewed a fight of a more fpiritual worihip, than
that of the facrifices of beafts. He lived folitary in
the mountains; had a fight of his end: and as h<
prepared for it, fo he rejoiced in it. Thefe certainly
were the men, ' who having not a law without them,
• became a law unto themielves, fhewing forth the
* work of the law written in their hearts. 'b And who*,
for that reafon, fhall judge the circumcifion, and re-
ceive the reward of ' Well done,' by him who is judge
of quick and dead.
§, LXIII. Democritus would fay, That lie had lived
to an extraordinary age, by keeping himfelf from lu
and excefs. That a little eftate went a
men that weie neither covetous nor prodigal. That
luxury furnifhed great tables with variety ; and tem-
perance furnifheth little ones. That riches do not
confifl in the pofleflion, but right ufe of wealth. He
was a man of great retiremeut, avoiding public ho-
nours and empl . ■ bewailed by the people of
Abdera as mad, whilft
madneis of the woi I
§. LX1V. SocKATi-s, the moil re rned
philofopher of his time (and of whom i:
.Apollo gave this character, Th felt man
on
b Rom, ii 14.
262 NO CROSS, NO C R O W N. Part II.
on earth) was a man of a fevere life, and intruded
people gratis in juft, grave and virtuous manners:
for which being envied by Ariilophanes, the vain
comical wit of that age, as one fpoiling the trade of
plays, and exercifing the generality of the people with
more noble and virtuous things ; he was reprelented by
him in a play, in which he rendered Socrates fo ridi-
culous, that the vulgar would rather part with Socrates
in earneft, than Socrates in jell; which made way for
their impeaching him, as an enemy to their gods; for
which they put him to death. But in a fhort fpace,
his eighty judges, and the whole people, fo deeply re-
pented the lofs, that they flew many of his accufers :
fome hanged themfelves; none would trade with them,
nor aniwer them a queftion. They ere&ed feveral fta-
tues to his praile ; they forbade his name to be men-
tioned, that they might forget their injuftice: they
called home his banifhed friends and fcholars. And,
by the mod wife and learned men of that age, it is
obferved, that famous city was punifhed with the mod
dreadful plagues that ever raged amongft them; and
all Greece, with it, never profpered in any confider-
able undertaking; but from that time always decayed.*
Amongft many of his lbber and religious maxims, upon
which he was accultomed to difcourfe with his difciples,
thefe are fome :
He taught every where, That an upright man, and
an happy man, are all one. They that do good, are
employed: they that fpend their time in recreations,
are idle. To do good is the belt courfe of life; he
only is idle, who might be better employed. An
horfe is not known by his furniture, but qualities; fo
men are to be efteemed for virtue, not wealth. Being
afked, Who lived without trouble? he anfwercd.
Thole who are confeious to themfelves of no evil
thing. To one who. demanded, What was nobility?
he anfwered, A good temper and ditpofition of foul
and
* Flat. Apol,« i Laert. ITelvic. Cic. Tuf. Quefi:. i. Xenoph.
Rfiit. Ci<;. Oi 4 in. Appl. Varro. Rift. JScbol, Arift.
Part IT. NO CROSS, NO C II O W V. -263
and body. They who know what they ought to do,
and do it not, are not wife and temperate, but fools
and flupid. To one that complained, he had not
been benefited by his travels; not without reafon (fays
Socrates) thou didft travel with thy Self: intimating,
he knew not the eternal Mind of God to direct and
inform him. Being demanded, What wifdom was?
faid, A virtuous compofure of the foul. And being
afked, Who were wife? anfwered, Thofe that fin not.
Seeing a young man rich, but ignorant of heavenly
things, and purfuing earthly pleafures; Behold (fays
he) a golden flave. Soft ways of living beget neither
a good conftitution of body nor mind. Fine and rich
clothes are only for comedians. Being demanded
from what things men and women ought to refrain?
he aniwered, Pleafure. Being afked, What continence
and temperance were? he laid, Government of cor-
poral defires and pleafures. The wicked live to eat,
&c. but the good eat to live. Temperate perfons be-
come the mod excellent ; eat that which neither hurts
the body nor mind, and which is eafy to be gotten.
One faying, It was a great matter to abftain from what
one defires; But (fays he) it is better not to defire at
all., [This is deep religion, even very hard to pro-
feffed Chriftians.] " It is the property of God, to
need nothing; and they that need, and are contented
with, leaft, come neareft to God. The only and heft
way to worfhip God is, to mind and obey whatfoever
he commands. That the fouls of men and women
partake of the Divine Nature. That God is leen of
the virtuous mind. That by waiting upon him, they
are united unto him, in an inaccefiible place of purity
and happinefs. Which God, he aliened always to be
near him."*
Many
*Clem. Alex. Strom. 2. 417. Xen. mem. 7. p. 720. Xtn. men. h
f. 773, 779, iSd. Stob. Ech. Strom. 1. 11. Stob. 4.
Xenoph. Mem. 3. Senec. Epift. r. 103. Stob. 38, Stob. J2. Xen.
Mem. i.- ^Eliatl. 9. Stob. 37. Stob. 37. Stob. 87. Xen. Mem
Allan. Var. Milt. 9. Srob." 37. Xenoph. Mem, 4. 802. Plat. PIja:d.
26,| NO CROSS, NO CROWN* Part Ih
Many more are the excellent fayings of this great
man, who was not lefs famous for his layings, than his
example, with the greateft nations ; yet died he a fa-*
crifjce to the fottifh fury of the vain world. The hif-
tory of his life reports, that his father was told, He
mould have the Guide of his life within him, which
fhould be more to him than five hundred mailers ;
which proved true : inilrucTmg his fcholars herein,
charging them not to neglect thefe divine affairs,
which chiefly concern man, to mind or inquire after
fuch things as are without in the vifibie world. He
taught the ufe of outward things only as they were
necelTary to life and commerce ; forbidding fuperfiuities
and curiofities.* He was martyred for his doctrine,
after having lived feventy years the moil admired, fol-
lowed, and vifited, of all men in his time, by kings
and commonwealths; and than whom, antiquity men-
tions none with more reverence and honour. Well
were it for poor England, if her cynceited Chriflians
were true Socratefes; whofe ffrict, juft, and feif-deny-
inglife doth not befpeak him more famous, than it will
Chriflians infamous at the revelation of the righteous
judgment; where Heathens virtue mail aggravate
Chriflians intemperance; and their humility, the others
exceffive pride : and juflly too, fmce a Greater than
Socrates is come, whofe name they profefs, but they
will not obey his law.f
§. LXV. Plato, that famous phiiofopher and fcholar
to Socrates, was fo grave, and devoted to divine
things, nay, fo difcreetly politic, that in his com-
monwealth he would not fo much as harbour poe-
tical fancies (much lefs open ftages) as being too
effeminate, and apt to withdraw the minds of youth
from more noble, more manly, as well as more hea-
venly exercifes.J Plato, feeing a young man play at
dice, reproved him fharply ; the other anfwered, What !
for fo fmall a matter? Cuilom (faith Plato) is no fmail
thing :
* Xen. Mem. i. p. 710. f Xcn. Mem. 4. Plato de legib.
% Plato de Rep.
Part II. NO C R O S S, NO c II O W N. i <5
thing : let idle hours be fpent more ufefulfy.
paid he) take delight in good thii
are the baits of evil. Obfervc ; the i
nefsof a delicious life is followed with el
the fhort pain of the contrary with eternal pleafu«.||
Being commanded to put on a purple garment
i:ing of Sicily, he refuied, faying, He was a ud
fcorncd fuch effeminacies. Inviting Timothy, the i\
niati general, to fupper, he treated him with herbs, wa-
ter, and fuch fpare diet as he was accuilomed to eat.
Timothy's friends next day, laughing, afked, how he
was entertained ? he anfwercd, Neve. in his life ;
for he ilept all night after his fupper : thereby com-
mending his temperance. He addicted himfelf to reli-
gious contemplations ; and is faid to have lived a virtu-
ous and fingle life, always eyeing and obeying the
:\d, which he fome times called God, the Father of
all things, affirming, Who lived fo, mould become like
him, and fo be related to, and joined with, theDhinity
itfelf.* This fame Plato, upon his dying-bed, Tent for
his friends about him, and told them, the whole world
was out of the way, in that they understood not, nor
regarded, the Mind (that is, God, or the word, or Be-
gotten of God) alluring them, Thofe men died molt com-
fortably, that lived moil: conformable to Right Reafon,
and fought and adored the Firft Caufe, meaning God.
§. LXVI. Antisthenes, an Athenian Philoibpher,
had taught in the frudy of eloquence feveral years ;
but upon hearing Socrates treat of the ferioufnefs of
religion, cf the divine life, eternal rewards, c\:c. ' I
' all his feholars feek them a new mailer ; for he I
' found one for himfelf.' Wherefore felling his cfi
he diilributed it to the poor, and betook himfelfwhol
to the coniideration of heavenly things ;
fully fix miles every day to hear Socrates.} —
are the like preachers and converts among ft the
Li call
y Diog. Laert. in vit. Xcn. Crat. Stob,
\ Lacrt. ^it. Socr. &lian.
266 NO CROSS, NO CROWN. Part II\
called Chriftians ? Obferve the daily pains of Socrates;
furely he did not fludy a week to read a written fermon :
we are allured of the contrary ; for it was frequent with
him to preach to the people, at any time of the day,
in the very ilreets, as occafion ferved, and his Good
Genius moved him. Neither was he an hireling, or
covetous ; for he did it gratis : furely then he had not
fat benefices, tithes, glebes, &c. And let the felf-denial
and diligence of Antiithenes be confidered, who, of a
philofopher and mailer became a fcholar, and that a
daily one : furely, it was then matter of reproach, as it
is now : fhewing thereby both want of knowledge
(though called a philofopher) and his great dellreto ob-
tain it of one that could teach him. None of thefe ufed
to go to plays, balls, treats, &c. They found more ferious
employments for their minds, and were examples of
temperance to the world. I will repeat fomeofhis
grave fentences, as reported by Laertius and others,
namely, That thofe only are noble who are virtuous.
That virtue was felf-iumcient to happinefs. That it
confifteth in actions, not requiring many words, nor
much learning, and is felf-fumcient to wifdom : for
that all other things have reference thereunto. That
men mould not govern by force, nor by laws, unlefs
good, but by juflice. To a friend complaining he
had loll his notes, Thou fhouldeil have writ them upon
thy mind (faith he) and not in a book. Thofe who
would never die, mull live juilly and pioufly. Being
afked, What learning was bed ? That, faith he, which
unlearneth evil. To one that praifed a life full of
pleafures and delicacies : Let the fons of my enemies,
faith he, live delicately : counting it the greatefl
mifery. We ought, fays he, to aim at fuch pleafures
as follow honefl labour ; and not thofe which go before
it-* When at any time he faw a woman richly dref-
fed, he would, in a way of reproach, bid her hufband
bring out his horle and arms ; meaning, if he were
prepared
* Stob. ibid. 117. VAog. Laert*
Part II. N O C Pv OSS, NO CRO W K. 26;
prepared to juftify the injuries filch wanton nefs ufclh
to produce, lie might the better allow thole dan porous
freedoms : otherwifc, faith he, pluck off her rich and
gaudy attire. He is laid to exclaim bitter! .
pleafures ; often faying, I had rather be mad,
addicted to plcafurc, and fpend my days in dec
and feeding my carcafe. Thole, fays he, who have-
once learned the way to temperance and virtue, If.
them not offer to entangle themfelves again with fruit-
lefs ftories, and vain learning ; nor be addicted to
corporal delicacies, which will dull the mind, and
will divert and hinder them from the purfuit of thofe
more noble and heavenly virtues.* Upon the death of
his beloved mailer, Socrates, he inflituted a feet called
Cynics ; out of whom came the great feet of the
Stoics : both which had thefe common principles,
which they daily, with great and unwearied diligence,
did maintain, and inftruot people in the knowledge of,
viz. No man is wife or happy, but the good and vir-
tuous man. That not much learning, nor iludy of
many things, was neceflary. That a wife man is never
drunk nor mad: that he never hnncth. That a
man is void of pafiion ; that he is fin cere, religious,
grave : that he only is divine. That fuch only are
priefls and prophets, who have God in themfelves.
And that his law is imprinted in their minds,
minds of all men. That fuch an one only can i
is innocent, meek, temperate, ingenuous, noble ; a
good magiftrate, father, fon, mailer, fervant, and wor-
thy of praife. On the contrary, that wicl.
be none of thefe. " That the fame belongs to :
" women. "f
Their diet was (lender, their food only 1 mid
fatisfy nature. Their garments <
habitations folitary and homely. 1 irmed, t
who lived with fewell things, and were coi
moil nearly approached God, v its noth
Tl
*■ Agel. lib. q c. $
Stoi.Stob.Cic.de Nat. Deo. l0-
268 NO CROSS, NO CROWN. Part II.
They voluntarily defpifed riches, glory, and nobility, as
foolifh (hews, and vain fictions, that had no true and
folid worth or happinefs in them. They made all
things to be good and evil, and flatly denied the idle
ftories of fortune and chance.*
Certainly thefe were they, who having no external
law, ' became a law unto themfelves :' and did not
abufe the knowledge they had of the invifible God ;
but to their capacities inftrucled men in the knowledge
of that righteous, ferious, folid, and heavenly Principle,
which leads to true and everlafting happinefs all thofe
that embrace it.
§. LXVII. Xenocrates refufed Alexander's prefent,
yet treated his ambaffadors after his temperate and
ipare manner ; faying, You fee I have no need of your
mailer's bounty, that am fo well pleafed with this.
He would fay, That one ought not to carry one's eyes
or one's hands into another man's houfe : that is, be a
bufy-body. That one ought to be moft circumfpec"l of
one's actions before children, left by example, one's
faults mould out-live one's felf. He faid, Pride was
the greateft obftru&ion to true knowledge. His chaftity
and integrity were remarkable, and reverenced in
Athens : Phryne, the famous Athenian courtezan,
could not place a temptation upon him ; nor Philip,
king of Maccdon, a bribe ; though the reft fent in the
embaffy were corrupted. And being once brought
for a witnefs, the judges rofe up, and cried out, Tender
no oath to Xenocrates, for he will fpeak the truth ! A
refpect they did not allow to one another. Holding his
peace at fome detracting difcourfe, theyafked him, why
he fpoke not? Becaufe, faith he, I have fometimes repent-
ed of 1} but never of holding my peace, j
§• LXVII would fay, That great men walk in
flippery places/ That it is a great mifchi.efnot to bear
affliction. That imgodlinefs is an enemy to affu ranee.
He
r6Cic. Tufc. Quefl. 4 Dipg, Laert. vit. Mem,
Stcb. I I.acr:. v. . Max, .; ;. 2 j .' iC "k. pro Fal, Val. Max. 7 3«
Part II. NO C R O S S, N O C R O \V 269
He faicl to a covetous man, T!
his wealth* but his wealth poffeffed I .,'wg
from u6#g it, as if it were anoti:< man's.
That men ought to puriue a courfe of vinue,
regard to t!i or reproach of men.
§. LXIX. Dkmon'ax, feeing thegreat cue that meti
had of their bodies, more than of their minds ; 1
deck the houfe, faith he, but flight the mailer.
would lay, 'I hat many are inejuifnive after the ninke
of the world, but are little concerned about their own,
which were a fcience much more worthy of their pains.
To a city that would eftablifh the gladiators, or prize-
fighters, he faid, that they ought firft to overthrow
the Altar of Mercy: intimating the cruelty oi' fucfa
practices. One afkmg him, why he turned philofopher?
Becauie, faith he, I am Man. He would fay of the
priefts of Greece, If they could better inftruct the
people, they could not give them too much; but if not,
the people could not give them too little. He lament-
ed the unprofitablenefs of good laws, by being in bad
men's hands.
§. LXX. Diogenes was angry with critics, that
were nice of words, and not of their own acYions;
with muficians, that tune their inftruments, but could
not govern their paflions; with aftrologers, that have
their eyes in the fky, and look not to their own goi
with orators that ftudy to fpeak veil, but not to
well ; with covetous men, that take care to
never ufe their eftates; with thole philofophers, that
defp; itnefs, and yet court great men;
thofe that facrifice for health, and j
with eating their facrifices. One time, difcourfiu
the nature, plealure and reward of virti
people not regarding what he laid, he
at which led to he;ir :
cried out, in abhorrence of their ftupidity, c O (
• how much more is the world in love with folly, than
e withwifdom!3 a man fprinkling himfclf with
water, after having feme ill thin,"-; I'm.
man! faith he, doll thou not know that the errors of
lift
27<> NO CROSS, NO CROWN. Part II.
life are not to be wafhed away with water? To one
who faid, Life is an ill thing; he anfwered, Life is
not an ill thing ; but an ill life is an ill thing. He
was very temperate, for his bed and his table he found
every where. One feeing him wafh herbs, faid, If thou
hadlt followed Dionyfius, king of Sicily, thou would-
e-ft not have needed to have wafhed herbs : he anfwered,
If thou had ft wafhed herbs, thou needeft not to have
followed Dionyiius. He lighted a candle at noon,
faying, I look for a Man ; implying, that the world
was darkened by vice, and men effeminated. To a
luxurious perfon, that had walled his means, fupping
upon olives; If fays he, thou hadft ufed to dine fo,
thou wouldft not have needed to fup fo. To a young
man dreffing himfelf neatly; If this, faith he, be for
the fake of men, thou art unhappy; if for women,
thou art unjuih Another time, feeing an effeminate
young man; Art thou not afhamed, faith he, to ufe
thyfelf worfe than nature hath made thee? fhe hath
made thee a man, but thou wilt force thyfelf to be a
woman. To one that courted a bad woman; O wretch !
laid he, what meaneft thou, to afk for that which is
better loft than found ? To one that fmelled of fvveet
unguents, Have a care, faith he, this perfume make
not thy life ftink. He compared covetous men to fuch
as have the dropfy : Thole are full of money, yet de-
fire more; thefe of water, yet thirft for more. Being
afked, what beails were the worft ? in the field, faith
he, bears and lions ; in the city, ufurers and flatterers.
At a feaft, one giving him a great cup of wine, he
threw it away; for which being blamed, If I had
drunk it, lakh he, not only the wine would have been
loll, but I alio. One afking him, how he might
order himfelf belt? he faid, By reproving thofe things
in thyfelf, which thou blamcft in others. Another
what was hardeft? he anfwered, To know
ourfelves, to whom we are partial. An aftrologer dif-
courfing to the people of the wandering ftars ; No,
faith he, it is not the ftars, but thefe (pointing to the
people that heard him). Being afked, what men were
moft
Part II- NO CROSS, NO CROWN. 271
mod noble? They, faith he, who contemn wealth,
honour and pleafurc, and endure tho- contraries, to
wit, poverty, fcorn, pain, and death. To a wicked
man, reproaching him for his poverty ; I never knew,
faith he, any man punifhed for his poverty, but many
for their wickedneis. To one bewailing himfelf that
he fhould not die in his own country; Be of comfort
faith he, for the way to heaven is alike in every place.
One day he went backwards : whereat the people laugh-
ing, Are you not afhamed, faith he, to do that all your
life-time, which you deride in me ?
§. LXXI. Crates, a Theban, famous for his felf-
denial and virtue ; defcended from the houfe of Alex-
ander, of great eftate, at leaft two hundred talents;
which, having moftly diltributed among the poor citi-
zens, he became a conftant profeiTor of the Cynic
philofophy. He exceedingly inveighed againft com-
mon women. Seeing at Delphos a golden image,
that Phryne, the courtezan had let up, by the gains
of her trade, cried out, This is a trophy of the Greeks
intemperance. Seeing a young man highly fed, and
fat; Unhappy youth, faith he, do not fortify thy prifon.
To another, followed by a great many parafites;
Young man, faith he, I am lorry to fee thee fo much
alone. Walking one day upon the exchange, where
he beheld people mighty bufy after their divers call-
ings; Thefe people, faith he, think themfelves happv;
but I am happy that have nothing to do with them :
for I place my happinefs in poverty, not in riches.*
Oh! men do not know how much a wallet, a meafurc
of lupins, with fecurity, is worth- Of his wife Hip-
parchia, a woman of wealth and extraclion, but no-
bler for her love to true philofophy, and how they
came together, there will be occafion to make mentio*
in its place.
§. LXXII. Aristotle, a fcholar to Plato, and the
oracle of philofophy to thefe very times, though not fo
divinely contemplative as his mailer, neverthelefs fol-
lows
* J.acrt.
ifi NO CROSS, NO CROWN. Part It
lows him in this; That luxury fhould by good discipline
be exiled human focieties.f Ariftctle feeing a youth
finely dreft, faid, Art thou not afhamed, when nature
hath made thee a man, to make thyfelf a woman ? And
to another, gazing on his tine cloak; Why dolt thou
boaft of a fheep's fleece ? He faid, It was the duty of a
good man to live lb under laws, as he fhould do if there
were none;
§. LXXlJl. Mandanis, a great and famous philofo-
pherof the Gymnofophifts, whom Alexander the Great
required to come to the feaft of Jupiter's fon (meaning
himfelf) declaring, That if he came, he mould be
rewarded ; if not, he fhould be put to death. The phi-
lofopher contemned his meffage as vain and fordid :
he firft told them, That he denied him to be Jupiter's
fon (a mere fiction). Next, That as for his gifts,
he efleemed them nothing worth ; his own country
could furnifti him with necefiaries : beyond which he
coveted nothing. And laftly, As for the death he
threatened, he did not fear it : but of the two, he
viihedit rather; in that, faith he, it is a change to a
more bleffed and happy ftate.||
§. LXXIV. Zeno, the great Stoic, and author of
that philofophy, had many things admirable in him;
who not only faid, but pracYiiea. He was a man of
that integrity, and fo reverenced for it by the Athenians,
that they depohted the keys of the city in his hands,
as the only perfon fit to be intruded with their liber-
ties; yet by birth a firanger, being of Phttacon in Cy-
prus.* Antigonus, king of Macedonia, had a great
refpect for him, and dehred his company, as the follow-
ing letter expreffeth :
' King Antigonus to Zeno the philofopher, health :
c I think that I exceed thee in fortune and glory ;
' but in learning and difcipline, and that perfect feli-
' city which thou halt attained, I am exceeded by
6 thee; wherefore I thought it expedient to write to
' thee,
•]• Stob. Strovn. 4;, J(l Stob. 161 . ibid, 46. !] Stob. 161. ibid.
46. *Stob. 161. I.aert.
Part II- NO CROSS, NO CROWN. 273
* thee, that thou wilt come to me, affuring myfelf tliou
« wilt not deny it. Ufe all means therefore to come 10
c us; and know thou art not to inftruct me only, but
c all the Macedonians; for he who teacheth li.
c of Macedonia, and guidcth him to virtue, it is <
' that he doth likewife iuftruct all his fubje&s in virtue :
* for fuch as is the prince, fuch for the mult pari
' thofe who live under his government.'
Zeno anfwered thus : ' To king Antigonus, Zeno
c wifheth health : I much efteem thy earneft defire of
4 learning, in that thou aimeft at philofopliy ; not po-
% pular, which perverteth manners ; but that true ait
■ cipline which conferreth profit ; avoiding that gene-
' rally commended pleafure, which effeminates the
* fouls of men. It is manifeft that thou art inclined
1 to generous things, not only by nature, but by
c choice : with indifferent exercife and afiiftauce thou
* ma veil eaiily attain to virtue. But 1 am very infirm
c of body, being fourfcore years of age, and fo not
1 well able to come : yet I will fend thee fome of my
' chief difciples, who, in thofe things concerning the
1 foul, are nothing inferior to me; and whole iuftruc-
' tions, if thou wilt follow them, will conduct thee to
c perfect bleiTednefs.' Thus Zeno refufed Antigo-
nus,' but fent Periaus his countryman, and Philonidas,
a Theban. He would fay, That nothing was more uii-
feemly than pride, efpecially in youth, which was a
time of learning. He therefore recommended to young
men modeityin three things ; in their walking, in their
behaviour, and in their apparel : often repeating thofe
verfes of Euripides, in honour of Capaneus :
He was not puft up with his ftore :
Nor thought himfeif above the poor.
Seeing a man very finely drefied, ftepping lightly over
a kennel ; That man, faith he, doth not care for the
dirt, becaufe he could not fee his face in it. He alio
taught, The people fhould not affect delicacy of diet,
no not in their iicknefs. To one that fmelt with un-
guents; Who is it, faith he, that fmells fo efferai-
M m nately r
274 N0 CROSS, NO CROWN, Part II.
nately ? Seeing a friend of his taken too much up with
the bufmefs of his land; Unlefs thou lofe thy land,
faith he, thy land will lofe thee. , Being demanded,
"Whether a man that doth wrong, may conceal it from
God ? No, faith he, nor yet he who thinks it. Which
teftifies to the omniprefence of God. Being afked,
Who was his belt friend ? he anfwered, My other felf ;
intimating the Divine part that was in him. He would
fay, The end of man was not to live, eat, and drink ;
but to ufe this life fo, as to obtain an happy life here-
after. He was fo humble, that he converged with mean
and ragged perfons ; whence Timon thus ;
And for companions gets of fervants flore.
Of all men the moil: empty, and moil poor.
He w7as patient and frugal in his houfehold expenfes*
Laertius faith, he had but one fervant : Seneca avers,
he had none. He was mean in his clothes : in his diet
by Philemon thus defcribed :
He water drinks, then broth and herbs doth eat;
Teaching his fcholars almoft without meat.
His chaftity was fo eminent, that it became a proverb ;
As chafle as Zeno. When the news of his death came
to Antigonus, he broke forth into thefe words, What
an object have I loft? And being afked, Why he ad-
mired him fo much ? Becaufe, faith he, though I be-
llowed many great things upon him, he was never
therewith exalted nor dejected. The Athenians, after
his death, by a public decree, erected a ilatue to his
memory ; it runs thus : Whereas Zeno, the fon of
* Mnafeas, a Scythian, has profeffed philofophy about
1 fifty-eight years in this city, and in all things per-
c formed the office of a good man, encouraging thofe
' young men, who applied themfelves to him, to
* the love of virtue and temperance, leading himfelf
* a life fuitable to the doctrine which he profeffed ; a
6 pattern to the beft to imitate ; the people have
' thought fit to do honour to Zeno, and to crown him
* with a crown of gold, according to law, in reward
of
Part II. NO CROSS, NO CROWN.
75
' of his virtue^ and temperance, and to build a tomb
' for him, publicly in the Ceramick,' &c. Thcfc two
were his epitaphs, one by Antipater :
Here Zeno lies, who tall Olympus fcal'd ;
Not heaping Pelion onOITa's head :
Nor by Herculean labours lb prevail' d ;
But found out virtue's paths, which thither led.
The other by Xenodotus, the Stoic, thus :
Zeno, thy years to hoary age were fpent,
Not with vain riches, but with felf-content.
§. LXXV. Senec a, a great and excellent philofopher
(who, with Epictetus, fliall conclude the tcftimonics of
the men of their character) hath fo much to our purpofe,
that his works are but a kind of continued evidence
for us: he faith, Nature was not fo much an enemy, as
to give an eafy paiTage of life to all other creatures, and
that man alone mould not live without fo many arts :
fhc hath commanded us none of thefe thing?. We
have made all things difficult to us, by difdaioing
things that are eafy : houfes, clothes, meats, and nou-
rifliment of bodies, and thole things which are now the
care of life, were eafy to come by, freely gotten, aid
prepared with a light labour: for the meaiure of thefe
things was neceffity, not voluptoufnefs : but we h
made them pernicious and admirable : they niufl be
fought with art and fkill. Nature fufticeth to that which
flie requircth.
Appetite hath revolted from nature, which continu-
ally inciteth itfelf, and increafes with the ages, help
vice by wit. Firft, it began to delire fuperfluo
then contrary things: laft of all, it fold the mind I i
the body, and commanded it to ierve the lufts there w".
All thefe arts, wherewith the city is continually let at
work, and maketh i'uch a ftir, do center in
of the body, to which all things were once led
as to a Servant, but now are providi
Hence the mops of i :rs, perfumers, \c.
of thofe that teach effeminate motions of the bod
276 NO C P. O S S, NO CROW N. Part II.
and vain and wanton fongs : for natural behaviour is
defplfed, which completed defires with neceflary help :
now it is clowniihuefs and ill-breeding, to be content-
ed with as much as is requifite. What fhall I fpeak of
rich marbles curioufly wrought, wherewith temples
and houfes do fhine ? what of flately galleries, and
rich furniture ? Thefe are but the devices of moll vile
Haves, the inventions of men, not of wife men: for
wifdom tits deeper ; it is the miilrefs of the mind.
W ilt thou know what things fne hath found out, what
fhe hath made ? Not unfeemly motions of the body,
nor variable finging by trumpet or flute ; nor yet
weapons, wars, or fortifications : fhe endeavoureth
profitable things ; fhe favours peace, and calls all man-
kind to an agreement : fhe leadeth to a bleffed eftate :
flie openeth the way to it, and Qiews what is evil
from what is good, and chafeth vanity out of the
mind : fhe giveth folid greatnefs, but debafeth that
which is puffed up, and would be feen of men : fhe
bringeth forth the ' Image of God to be feen in the
c fouls of men :' and fo from corporeal, fhe tranflateth
into incorporeal things. Thus in the 90th epiflle to
Lucilius. — To Gallio he writeth thus : " All men,
brother Gallio, are defirous to live happy ; yet blind
to the means of that blelTednefs, as long as we wander
hither and thither, and follow not our Guide, but the
difTonant clamour of thofe that call on us to undertake
different ways. Our fhort life is wearied and worn
away amongfl errors, although we labour to get us a
good mind. There is nothing therefore to be more
avoided, than following the multitude without exami-
nation, and believing any thing without judging. Let
us inquire what is beft to be done, not what is moft
ufually done ; and what planted us in the poffeflion of
eternal felicity ; not what is ordinarily allowed of by
the multitude, which is the worft interpreter of truth.
I call the Multitude as well thofe that are clothed in
White, as thofe in other colours : for I examine not the
colours of the garments, wherewith their bodies are
clothed; I truft not mine eyes to inform me what a
man
Part II. NO CROSS, X O C P. 0 V
man is; ' I have a better ami truer J,
1 can diHinguifti truth from falfehood. the foul
find out the Good of the foul. If once flic mi
leifure to withdraw into herfelf, oh ! how will (he con-
feftj I wifh all 1 have clone were undone; and nil I
have faid, when I recoiled!: it, I am afliamed of it,
when I now hear the like in others. Thefe things be-
low, whereat we s^nze, and whereat we fay, and v
one man with admiration fliews unto another,
wardly (nine, but are inwardly empty- Let us
out fomewhat that is good, not in appearance, but
fclid, united and belt, in that which lead appears:
let us difcover this. Neither is it far from us ; we
fhall find it, if we feek it. For it is wifdom, not to
wander from that Immortal Nature, but to form our-
felves according to his law and example. Blcfi'ed is the
man who judgeth rightly: bleffed is he who is con-
tented with his prefent condition : and bleffed is he
who giveth ear to that immortal Principle, in the
government of his life.' — An whole volume of thefe
excellent things hath he written. No wonder a man of
his doctrine and life, efcaped not the cruelty of bi
Nero, uuder whom he fuffered death ; as alio did the
apoltle Paul, with whom, it is faid, Seneca had con-
verfed. When Nero's medenger brought him the I
that he was to die; with a compofed and undaunted
countenance he received the errand, and prefently
called for pen, ink, and paper, to write his lafl will and
teftament; which the captain refufing, he turned
wards his frieuds, and took his leave thus :
loving friends, I cannot bequeath you any other I
in acknowledgement of what I owe you, 1
lealt the richeit and belt portion ]
Jmage of my Manners and Life; wife'. I
will obtain true happinefs.' His friends ttiewi
trouble for the lofs of him, V.'i
memorable precepts of philoibphy ; and what is
ofthofe pro virions, which for
we have laid i againft the
of providence? Was Nero's cruel own it
What
27* NO CROSS, NO CROV/N. Part II.
What could we expect better at his hands, that killed
his brother, and murdered his mother, but that he
would alio put his tutor and governor to death? Then
turning to his wife, Pompeja Paulina, a Roman lady,
young and noble, befeeched her, for the love {he bore
him and his philofophy, to fuffer patiently his afflic-
tion; For (faith he) my hour is come, wherein I rnuft
fhew, not only by dilcourfe, but by death, the fruk I
have reaped by my meditations. I embrace it without
grief; wherefore do not difhonour it with thy tears.
Affuage thy forrow, and comfort thyfelf in the know-
ledge thou haft had of me, and of my actions ; and
lead the reft of thy life with that honeft induftry thou
hall: addicted thyfelf unto. And dedicating his life to
God, he expired.
§. LXXVI. Epictetus, contemporary with Seneca,
and an excellent man, thought no man worthy of the
profefiion of Philofophy, that was not purified from the
errors of his nature. His morals were very excellent,
which he comprifed under theie two words, Suftaining
and Abftaining ; or Bearing and Forbearing : To avoid
evil and patiently to fuffer afflictions : which do cer-
tainly comprife the Chriftian doctrine and life, and
are the perfection of the beft philofophy that was at
any time taught by Egyptians, Greeks, or Romans,
when it fignified virtue, felf-denial, and a life of religi-
ous folitude and contemplation.
How little the Chriftians of the times are true phi-
lofophers, and how much more thefe philofophers were
Chriftians than they, let the Righteous Principle in
every conference judge. But is it not then intolerable
that ^they fhould be efteemed Chriftians3 who are yet
to learn to be good Heathens, that prate of Grace and
"Nature, and know neither; who will prefume to deter-
mine what is become of Heathens, and know ri< t where
they are themfelves, nor mind what may become of
them ; that can run readily over a tedious lift of fa-
mous perfonages, and calumniate fuch as will not, with
them, celebrate their memories with extravagant and
TfuperCuous praifes, whilft they make it laudable to
a&
Part II. NO CROSS, NO C II O W N. *fm
act the contrary ; and none fo ready a way to become
vile, as not to be vicious? A ft range paradox, but too
true: fo blind, fo liupified, fo befottcd arc the foolifti
fenfualifts of the world, under their great pretences to
religion, faith and worfhip. Ah ! did they but b
the peace, the joy, the unfpeakable raviflunema of foul,
that infeparably attend the innocent, harmlcfs, Hill
and retired life of Jefus; did they but weigh within
themfelves the authors of their vain delights and paf-
times, the nature and difpofition they are fo grateful to,
the dangerous confequence of exercifing the mind and
its affections below, and arrefting and taking them up
from their due attendance and obedience to the molt
holy crying voice in their confeiences, 'Repent, Return:
' All is vanity and vexation of fpirit.' Were but thefe
things reflected upon; were the inceffant wooings of
Jefus, and his importunate knocks and entreaties, by
his Light and Grace, at the door of their hearts, but
kindly anfwered, and He admitted to take up his abode
there; and laftly, were fuch refolved to give up to the
inftructions and holy guidance of his Eternal Spirit, in
all the humble, heavenly, and righteous converfation it
requires, and of which he is become our captain and
example; then, oh! then, both root and branch of
vanity, the nature that invented, and that which de-
lights herfelf therein, with all the follies themfelves,
would be confumed and vanifh. But they, alas !
cheat themfelves by mifconilrued fcriptures, and daub
with the untempered mortar of mifapplied prooiifes.
They will be faints, whilft they are finners ; aud in
Chrift, whilft in the fpirit of the world, walking af-
ter the flefh, and not after the Spirit, by which the
true children of God are led. My friends, mind the
Juft Witnels and Holy Principle in you delves, that
you may experimentally know more of the divine life;
in which (and not in a multitude of vain repetition?)
true and folid felicity eternally coniiits.
IV. Nor is this reputation, wifdom, and virtue, only
to be attributed to Men : there were Women alfo, in
the
2to NO CROSS, NO CROWN. Part If.
the Greek and Roman ages, that honoured their fex by
great examples of meeknefs, prudence, and chaftity :
and which I do the rather mention, that the honour
ilory yields to their virtuous conduct may raiie an al-
lowable emulation in thofe of their own fex, at leaft,
to equal the noble character given them by antiquity. I
will begin with
§. LXXVII. Penelope, wife to UlylTes, a woman
eminent for her beauty and quality, but more for her
lingular chaftity. Her hufband was abfent from her
twenty years; partly in fervice of his country, and
partly in exile; and being believed to be dead, fhe was
earneftly fought by divers lovers, and preffed by her
parents to change her condition; but all the importu-
nities of the one, or perfuahons of the other, not pre-
vailing, her lovers feemed to ufe a kind of violence,
that where they could not entice, they would compel ;
to which me yielded, upon this condition ;• That they
would not preis her to marry, till llie had ended the
work me had in hand : which they granting, fhe undid
by night what fhe wrought by day ; and with that honeft
device ihe delayed their defire, till her worthy hufband
returned, whom fhe received, though in beggar's
clothes, with an heart full of love and truth. A con-
ftancy that reproaches too many of the women of the
times, who, without the excufe of fuch an abfence,
can violate their hufband's beds. Her work fhews the
induftry and employment, even of the women of great
quality in thofe times*; whilft thofe of the prefent age
defpife fuch honeft labour, as mean and mechanical.
§. LXXVIil. Theoxena, a woman of great virtue,
being in a place encompafTed by the armies of the king
of Macedonia, finding fhe could not efcape their hands,
rather than fall under the power of his lbldiers to be
defiled, chofe to die: and therefore flying into the fea,
delivered her life up in the waters; thereby choofing
death, rather than lave her life with the hazard of her
virtue.
§. LXXIX. Pandora and Protogeni a, two virtuous
daughters of an Athenian king, feeing their country
like
Part II. NO CROSS, NO CROWN. t*j
like to be over-run by its enemies, freely offered tl
lives in facrifice, to appeaie the fury of their «
for the prefervatiou of their country.
§. LXXX. Hipp arch i a, a fair Macedonian vii
noble of blood (as they term it) but more truly noble
of mind, I cannot omit to mention; who entertai
fo earneli an affecVion for Crates, the Cynical philofo-
pher, as well for his fevere life as excellent dilcourle,
that by no means could her relations nor iuitors, by
all their wealth, nobility and beauty diffuade her from
being his companion : upon which flrange refolution,
they all betook themfelves to Crates, befeeching him
to fhew himfelf a true philofopher, in perfuading her
to defifl : which he itrongly eudeavoured by many ar-
guments : but not prevailing went his way, and
brought all the little furniture of his houfe, ami (hewed
her : This (faith he) is thy huhband ; that the furniture
of thy houfe: ccnfider on it, for thou can 11 not be
mine, unlefs thou followeft the fame courfe of life :
(for, being rich above twenty talents, which is more
than fifty thoufand pounds, he neglected all, to follow a
retired life :) all which had fo contrary an effect, that
me immediately went to him, before them all, and faid,
I feek not the pomp and effeminacy of this world, but
knowledge and virtue, Crates ; and choofe a life of
temperance, before a life of delicacies : for true fatis-
fadlion, thou knoweft, is in the mind ; and that pleafurc
is only worth feeking that lafts for ever. 1 hus was it,
fhe became the couftant companion both of his love
and life, his friend ihi p and his virtues; travelling with
him from place to place, and performing the public ex-
ercifes of init ruction with Crates, wherever they came.
She was a molt violent enemy to all impiety, but espe-
cially to wanton men and women, and thofe whole
and converfation fhewed them devoted to vain plealures
and paftimes: effeminacy rendering the like perfona
not only unprofitable, but pernicious to the whole
world. Which fhe as well made good by the example
of her exceeding induitry, temperance, and ieventy, as
thofe are wont to do bv their intemperance and folly :
N n f°r
282 NO CROSS, NO CROWN. Part II.
for rum of health, eftates, virtue, and lofs of eternal
happinefs, have ever attended, and ever will attend,
fuch earthly minds.
§. LXXXI. Lucretia, a moll chafte Roman dame,
whole name and virtue is known by that tragedy that
follous them. For Sextus, the fon of Tarquin the
Proud king of Rome, hearing it was her cuftom to
work late in her chamber, did there attempt her, with
his fword iu his hand, vowing he would run her
through : and put one of his fervants in the pofture of
lying with her, on purpofe to defame her, if me
would not yield to his lulls. Having forced his wicked
end, flie fends for her father, then governor of Rome,
her hufband and her friends, to whom having revealed
the matter, and with tears lamented her irreparable
calamity, me flew herfelf in their prefence ; that it
might not be faid Lucretia out-lived her chaftity, even
when fhe could not defend it. 1 praife the virtue, not
the a dr. But God foon avenged this, with other impie-
ties upon that wicked family ; for the people hearing
what Sextus had done, whofe flagitious life they
equally bated with his father's tyranny, and their fenfe
of both, aggravated by the reverence they conceived
for the chafte and exemplary life of Lucretia, betook
themfelves to their arms ; and headed by her father,
her hufband, Brutus and Valerius, they drove out that
Tarquin family : in which action the hand of Brutus
avenged the blood of Lucretia upon infamous Sextus,
whom he flew in the battle.
§. LXXXII. Cornelia, alfo a noble Roman matron,
and filler to Scipio, was efteemed the moll famous and
honourable perfonage of her time, not more for the
greatnefs of her birth, than her exceeding temperance.
And hiflory particularly mentions this, as one great in-
ftance of her virtue, for which fhe was fo much ad-
mired, to wit, That file never was accuftomedto wear
rich apparel, but fuch apparel as was very plain and
grave; rather making her children (whom her inftruc-
tions and example had made virtuous) her greateft or-
naments :
Part II. NO CROSS, NO CK O W
naments : a good pattern for the vain I
dames of the age.
§. LXXXIII. Pontia was another Roman dame,
renowned for her lingular modeity : fortho; ivius
attempted her with all imaginable allurements and per-
fuafions, (lie chofe rather to die by his cruelty, tha
polluted by his luft. So he took her life, that could
not violate her chafbty.
§. LXXXIV. Arria, wife to Cecinna Paetus, i
lels famous in ftory for the magnanimity fhe (hewed, in
being the companion of her hufband's difgraces, who
thrult herfelf into prifon with him, that fhe might be
his fervant; and (hewed him fir(t by death to bo re-
venged of the tyrant.
§. LXXXV. Pompeia Plautina, wife to Julianus
the emperor, commended for her compafiion of the
poor, ufed the power her virtue had given her with her
hufband, to put him upon all the juft and tender th
that became his charge, and to diffuade him from what-
soever ieemed harm to the people : particularly, fhe
diverted him from a great tax his flatterers advifed hinj
to lay upon the people.
§. LXXXVI. Plotina, the wife of Trajan, a woi
(faith a certain author) adorned with piety, chaftityi
and all the virtues that a woman h capable of. There
are two inftances ; one of her piety, the other oi her
chaitity. The firft is this : When her hufband was
proclaimed emperor, fhe mounted the Capitol a
choice ; where, in a religious manner, fhe laid, ' Oh,
4 that I may live under all this honour, with the lame
4 virtue and content that I enjoyed before I had it !'
Thfe ieconu is this: Her b I being once
flic caufed her hair to be cut fhort, as the men won
that with lefs notice and danger (lie might be th i
panion ofhis banifnment.
§. LXXXV1I. Pompkia Paulina, aP •
youth and beauty, deicendedof the mull i.
of Rome, fell in* love with Seneca, r-
of his docVme, and the gravity and }
manners. They married, and lived great example
284 NO CROSS, NO CROWN. Part II.
gether to both their {exes. So great was her value for
her hufband, and fo little did (he care to live when he
was to die, that fhe chofe to be the companion of his
death as fhe had been of his life : and her veins were
cut as well as his, whilft fhe was the auditor of his ex-
cellent difcourfes ; but Nero hearing of it, and fearing
left Paulina's death might bring him great reproach, be-
caufe of her noble alliance in Rome, fent with all hafte
to have her wounds clofed, and if it were poffible to
lave her life : which, though as one half dead, was done,
and fhe againft her will lived ; but always with a pale
hue, and wan complexion of face, to tell how much of
her life was gone with Seneca her deareft friend, philo-
fopher, and huiband.
§. LXXXVIII. Thus may the voluptuous women of
the times read their reproof in the character of a brave
Heathen ; and learn, that folid happinefs confifts in a
neglect of wealth and greatnefs, and a contempt of all
corporal pleafures, as more befitting beafts than immor-
tal fpirits : and which are loved by none but fuch, as
not knowing the excellency of heavenly things, are
both inventing and delighting, like brutes, in that
which perifheth : giving the preference to poor mor-
tality, and fpending their lives to gratify the lufts of a
little dirty flefh and blood, ' that fhall never enter into
' the kingdom of heaven :' by all which their minds
become darkened, and fo infenfible of more ce-
leftial glories, that they do not only refufe to in-
quire after them, but infamoufly feoff and defpile
thofe that do, as a foolifh and mad people : to that
ftrange degree of darknefs and impudence this age has
got. But if the exceeding temperance, chaftity, vir-
tue, induilry, and contentednefs of very Heathens,
with the plain and neceffary enjoyments God has been
pleafed to vouchfafe the fons and daughters of men, as
fufneient to their wants and conveniency (that they
may be the more at lciiure to anfwer the great end of
their being born) will not fuffice, but that they will
exceed the bounds, precepts, arid ^mples, both of
Heathens and of Chriflians ; anguiflb and tribulation
will
Pnrt II. NO CROSS, NO C R O \V 285
will overtake them when they (hall have an eternity
to think upon, with gnafhing teeth, what to all eternity
they can never remedy : thefe difmal wages are decreed
for them who fo far affront God, heaven and etertial
felicity, as to neglect their falvation from fm here, and
wrath to come, for the enjoyment of a few fading plea-
fures. For i'uch to think, DOtwithftandii lives
of ienfe and pleafure, wherein their minds become
flaves to their bodies, that they fhall be everlafti
happy, is an addition to their evils ; fince it is a
abui'e to the holy God, that men and women fhould be-
lieve Him an eternal companion of their carnal and
fenfual minds : for, c as the tree falls, lb it lies ;' and as
death leaves men, judgment finds them : and there
is no repentance in the grave. Therefore I befeech
you, to whom this comes, to retire : withdraw a while;
let not the body fee all, tafte all, enjoy all ; but let the
foul fee too, tafte and enjoy thofe heavenly comforts and
refreshments, proper to that eternal world of which fhe
is an inhabitant, and where ilie mull; ever abide in a
ftate of peace or plagues, when this vifible one (hall be
diiTolved.
C II A P. XX.
§. 1. The dodtrine of Chriftfrom Matt. v. about denial
offelf. §. 2. John Baptift's example. §. 3. The
teftimonies of the apoftle Peter, &c. §. 4. Paul's
godly exhortation againft pride, coyetoufuefs, and
luxury. §'. 5. The primitive Chriftians non-confor-
mity to the world. §. 6. Clemen.; Rom linft
the vanity of the Gentiles. §. 7. Machiavcl of the
zeal of the primitive Chriftians. §. 8. T< rtul
Chryfofto.11, &c. on Matt. sii. ,36. §. 9. Gregory
Nazianzene. §. 10. Jcrom. J. II. Hi [2,
Ambrofe. §v 13, Auguftine. §« 14* Council of
Carthage. §. 15. Cardan.
Petrus Bellonius. §. 18. Waldei
they underftood by Daily Bread in the Lord's Prayer.
§•20. Their judgment concerning Taverns. §. 21,
Dancing,
236 NO CROSS, NO CROWN. Part II.
Dancing, Mufic, &c. §. 22. An epiftle of Bar-
tholomew Tertian to the Waldenfian churches, &c.
§. 23. Their extreme fuffering and faithfulnefs.
Their degeneracy reproved that call them their an-
ceftors. §. 24. Paulinus, bifhop of Nola, relieving
Haves and prifoners. §. 25. Acacius, bifhop of Ami-
da, his charity to enemies.
HAVING abundantly fhewn, how much the doc-
trine and converfation of the virtuous Gentiles
condemn the pride, avarice, and luxury of the profef-
fed Chriftians of the times ; I fhall, in the next place,
to difcharge my engagement, and farther fortify this
difcourfe, preient my reader with the judgment and
practice of the molt Chriftian times ; as alio of eminent
writers both ancient and modern. I fhall begin with
the BlelTed author of that religion.*
§. I. Jesus Christ, in whole mouth there was found
no guile (lent from God, with a teltimony of love to
mankind, and who laid down his life for their falvation;
whom God hath raifed by his mighty power to be Lord
of all) is of right to be firft heard in this matter ;
c for never man ipake like him/ to our point ; fhort,
clear, and clofe ; and all oppofite to the way of this
wicked world. BlelTed (fays he) are the poor in
c fpirit, for theirs is the kingdom of God : he doth
not lay, BleiTed are the proud, the rich, the high-
minded : here is humility and the fear of the Lord
bleft. ' Blefled are they that mourn, for they fhall be
' comforted :' he doth not fay, BlelTed are the feafters,
dancers, and revellers of the world, whofe life is
Ju allowed <up of pleaiure and jollity : no, as he was a
man of forrows, fo he blefled the godly-forrowful.
* BlefTedare the meek, for they fhall inherit the earth :
he doth not fay, BlelTed are the ambitious, the angry,
and thofe that are puffed up : he makes not the earth a
bleffing
!.e do&rine and pra&ice of the blefled Lord Jefus and his
apoftlcs, the primitive Chriilians, and thofe of more modern times,
So favour of this difcourfe.
Part II. NO CROSS, NO CROWN. a87
blcfling to them : and though they get it by conqucft
and rapine, it will at laft fall into the hands of the meek
to inherit. Again, c Bleffed are they which do hu
* and thirft after righteoufnefs :' but no bleihng to the
hunger and thirft of the luxurious man. ' Bleffed arc
c the merciful, for they fhall obtain mercy :' he draw I
men to tendernefs and forgivenefs, by reward. Haft
thou one in thy power that hath wronged thee ? be not
rigorous, exalt not the utmoft farthing ; be merciful,
and pity the afflicted, for fuch are bleffed. Yet far-
ther, c BlelTed are the pure in heart, for they fhall fee
' God :' he doth not fay, BleiTed are the proud, and
covetous, the unclean, the voluptuous, the malicious :
no, fuch fhall never fee God. Again, ' Bleffed are
1 the peace-makers, for they fhall be called the children
' of God :' he doth not fay, Bleffed are the contentious,
back-biters, tale-bearers, brawlers, fighters, makers of
war ; neither fhall they be called the children of God,
whatever they may call themfelves. Laftly, ' Bleffed
* are you, when men fhall revile you, andperfecuteyou,
* and fay all manner of evil againft you falfely, for my
c fake ; rejoice and be exceeding glad, for great is your
c reward in heaven :'a he bleffeth the troubles of his
people, and tranllates earthly fufTerings into heaven Iv
rewards. He doth not fay, Bleffed are you when the
world fpeaks well of you, and fawns upon you : fo that*
his bleiiings crois the world's ; for the World bleffeth
thofe as happy, that have the world's favour : lie bleii-
eth thole as happy that have the world's frowns. Thii
folveth the great objection, " Why are you fo fooliili to
expofe yourfelvcs to the law, to incur the difpl
magiftrates, and fuller the lofs of your eftatcsat, I li
ties ? Cannot a man ferve God in his heart, and d
others do ? Are you wifer than your fore-fathers? call
to mind your anceftors. Will you qucftion their falva-
tion by your novelties, and forget the future good of
your wife and children, as well as facrifice the prefeot
comforts of your life, to hold up the credit of a pari
a lau-
»Matt. v.
238 NO CROSS, NO CROWN. Part IT.
a language I have more than once heard : I fay, this doc-
trine of Chrift is an anfwer and antidote agaiuit the
powej: of this objection. He teaches us to embrace
truth under all thole fcandals. The Jews had more to
fay of this kind than any, vvhofe way had a more extra-
ordinary inftitution ; but Chrift minds not either inftitu-
tion or fucceilion. He was a New Man, and came to
confecrate a New Way, and that in the will of God ;
and the power that accompanied his miniftry, and that
of his followers, abundantly proved the divine autho-
rity of his miffion, who thereby warns his to expect and
to bear contradiction, reviling, and perfecution ; for if
they did it to the Green tree, much more were they to
expect that they would do it to the Dry : if to the Lord,
then to the fervant.
Why then mould Chriftians fear that reproach and
tribulation, that are the companions of his religion,
fince they work to his lincere followers a far more ex-,
ceeding and eternaL weight of glory ? But indeed they
have great caule to fear and be afhamed, who are the
authors of fuch reproach and furTering, fo contrary to
the meek and merciful fpirit of Chrift : for if they are
blefied who are reviled and perfecuted for his fake;
the revilcrs and perlecutors mull: be curfed. But this
is not all : he bade his difciples ' follow him, learn
■ of him, for he was meek and lowly:' he taught them
to bear injuries, and not fmite again : to exceed in
kindncfs ; to go two miles, when afked to go one ; to
part with cloke and coat too ; to give to them that afk,
and to lend to them that borrow ; to forgive, aye, and
love enemies too; commanding them, faying, * Blefs
1 them that curie you ; do good to them that hate
< you, and pray for them which defpite fully ufe you,
* and perfecute you :'b urging them with a moft fen-
fible demonliration, ' That, faith he, ' you may be
1 the children of your Father which is in heaven ;
(; for he maketh the fun to rile upon the good and the
( evil,
fc Matt. v.
Part II. NO CROSS, NO CROWN. 289
c evil, and his rain to delccnd upon the juft and the
« unjuft.' He alio taught his difciples to believe and
rely upon God's Providence, from the care that he had
over the leaft of his creatures : c Therefore,' faith he,
c I fay unto you, take no thought for your life, what
' you fhall cat, and what you (hall drink, nor yet for
6 your body, what you fhall put on: is not the life
4 more than meat, and the body than raiment? Be-
c hold the fowls of the air; for they fow not, neither
c do they reap, nor gather into barns: yet your bea-
c venly Father feedeth them; are you not much better
c than they? Which of you by taking thought can
c add one cubit unto his ilature? And why take you
* thought for raiment? Confider the lillies of the field,
c how they grow ; they toil not, neither do they fpin :
6 and yet I fay unto you, that even Solomon in all his
* glory was not arrayed like one of thefe. Wherefore,
« if God lb clotheth the grafs of the field, which to-day
c is, and to-morrow is caft into the oven, (hall he not
' much more clothe you? O ye of little faith! Thcre-
c fore take no thought, faying, What fhall we cat, or
' what fhall we drink, or wherewithal fhall we be
' clothed? (for after all thofe things do the Gentiles
* feek) for your heavenly Father knoweth that you
'• have need of all thefe things. But leek you firfr. the
c kingdom of God, and his righteoufnefs, and all
c thefe things fhall be added unto you. Take there-
1 fore no thought for to-morrow, for to-morrow fhall
' take thought for the things of itfelf; fufficient is the
< day for the evil thereof.'0 Oh ! how plain, how
fweet, how full, yet how brief, are his bleffed fen-
tences! they thereby fhew from whence they (
and that Divinity itfelf fpoke them. What are J
what are forced and fcattercd in the befr of other
writers, and not all neither, are here com]
natural, eafy, and confpicuous manner, lie lets nature
above art, and truit above care. This is he that him-
felf came poor into the world, and io lived in it : he
O o lay
5 Mat:, vi.
29o NO CROSS, NO CROWN. Part II.
lay in a manger, converfed with mechanics ; fafted much,
retired often : and when he feafted, if was with barley
loaves and fifh, dreffed doubtlefs in an eafy and homely
manner. Ke was folitary in bis life, in his death igno-
minious : e The foxes had holes, the birds of the air
c liad nefts, but the Son of Man had not a place where-
* on to lay his head.' He that made all things as God,
had nothing as Man. Which hath this bleiTed inftruc-
tion in it, that the meaneft and pooreft fhould not be
deje&ed, nor yet the richeft and highen be exalted. In
fine, having taught this doctrine, and lived as he fpoke,
he died to confirm it ; and offered up himfelf a propiti-
ation for the c fins of the whole world,' when no
other facrifice could be found that could atone for man
with God: who, rifing above the power of death and
the grave, hath led captivity captive, and is become the
Firft-born from the dead, and Lord of the living ; and
his living people praife him, who is worthy for ever.
§. II. John the Baptift, who was the fore-runner of
Chrift's appearance intheflefh, did by his own abltinence
fufficiently declare what fort of perfon it was he came to
prepare and befpeak people to receive. For, though
fancAified in his mother's womb, and declared by Chrift
to be the greateft: of all prophets, yet his clothing was
but a coarfe garment of camel's hair, and a leathern
girdle, and his food only locufts and wild honey: a
life very natural, and of great fimplicity. This was all
the pomp and retinue, which the greateft ambafTador
that ever came to the world was attended with, about
the beft of mefiages, to wit, ' Repent, for the king-
« doni of God is at hand.' And ' There is One com-
4 ing after me, whofe flioes-latchet I am not worthy
c to unloofe, who mall baptize you with fire, and with
« the Holy Ghoft; and is the Lamb of God that taketh
1 away the fin of the world. 'd Did the fore-runner of
the coming of God (for Emmanuel is God with men)
appear without the ftate, grandeur, and luxury of the
world r*
* Mark i. 7, $•
Part It. NO CROSS, NO CIl 0 W N. 291
world? andfhall thofc who pretend to receive the m<
fage, and that for glad tidings too, and confefs the Em-
manucl, Chrift Jei'us, to be the Lord, live in the vanity
and excels of the world, and care more \nv their G
clothes, delicate dimes, rich furniture: ftatcly attend-
ance, and pleafant diverhou, than for the holy c
Chrift, and theblelTed narrow way that leadcth to la!
tion? Be afhamed and repent !
§. III. Peter, Andrew, Philip, and the reft of the
holy apoftles, were by calling, as well as do&rh
a luxurious people; for they were made up of poor
fifhermen and mechanics: for Chrift called not
difciples out of the higher ranks of men ; nor had they
ability, any more than will, to ufe the excefTcs herein
reproved. You may conceive what their lives were,
by what their Mafter's doctrine was; for they were the
true Icholars of his heavenly discipline. Peter thus
fpeaks, and exhorteth the Chriftians of his time,
c Let not your adorning be that outward adorning of
1 plaiting the hair, and the wearing of gold, and of
c putting on of apparel; but let it be the hidden r::
\ of the heart, in that which is not corruptible, even
6 the ornament of a meek and quiet fpirit, which is in
c the fight of God of great price ; for after this manner
1 in the old time, the holy women, who alfo trulled in
1 God, adorned themfeives. Wherefore gird up the
* loins of your minds, be fober, and hope to the e
* as obedient children ; not fafhioning yourfches ac-
c cording to your former lulls, in your ignorance, but
' as he which hath called you is holy, lb be you holy
c in ail manner of converfation; and giving all dili-
e gence, add to your faith, virtue ; to virtue, ko
c ledge; and to knowledge, temperance; a m-
c perauee, patience; and to patience, godlinefc; and
c to godlinefs, brotherly kindnels; and to brotherly
< kindnefs, charity: for if theie things be in you, and
c abound, they make you that you (hall be n
' barren nor unfruitful: for lb an ent:
* adminiftered unto you abundantly, into the e
<-ing kingdom of our Lord and Saviour Jefus Chri
' not
*i92 NO CROSS, NO CROWN. Fart II.
c not rendering evil for evil, or railing for railing; but
c contrary-wife, blefling ; knowing that you are there-
c unto called, that ye fhould inherit a blefling: for
c even hereunto were ye called, before Chrift alfo fuf-
c fered for us, leaving us an example, that we mould
c follow his fteps, who did no fin, neither was guile
c found in his mouth ; who, when he was reviled, he
c reviled not again; when he fuffered, he threatened not,
c but committed himfelf to him that judgeth righte-
< oufly.'e
§. IV. Paul, who was alfo an apoftle, though, as he
faith, c born out of due time :' a man of great know-
ledge and learning, but * I count it,' faith he, c all
c lofs for the excellency of the knowledge of Chrift
c Jefus my Lord, for whom I have fuffered the lofs of
c all things, and do count them but dung that I may
c win Chrift. Brethren be followers of me, and mark
c them which walk fo, as ye have us for an example :
c for many walk, of whom I have told you often, and
c now tell you, even weeping, that they are the ene-
c mies of the crofs of Chrift, whofe end is deftruciion ;
' for their god is their belly, they glory in their lhame,
c and they mind earthly things. For our converfation
c is in heaven; from whence we look alio for our
c Saviour, the Lord Jefus Chrift/ In like manner alfo,
c I will that women adorn themfelves in modeft apparel,
c with fhamefacednefs and fobriety : not with broidered
c hair, or gold, or pearls, or coftly array; but with
c good works, as becometh women profefling godli-
c nefs.g Be followers of God, as dear children ; and
c walk in love, as Chrift alfo hath loved us; but for-
c nication and all uncleannefs, and covetoufnefs, let
c it not be once named amongft you, as becometh
c faints; neither filthinefs, nor fooliih talking, nor
c jefting, wliich are not convenient ; but rather giving
f of thanks: for this ye know, that no whoremonger,
' unclean
• r Pet. iii. 3, 4. 1 Vet. i. 13, 14, 15:. 2 Fet. i. 5,12. 1 Pet. iii.
t. ch. ii, 21, 22, 23. f Phil. iii. 8. * 1 Tim. ii.y, 10.
Part II. NO CROSS, N () C R 0
c unclean perfon nor covetous
■ hath an inheritance in the kingdom
c Go J. See then that you walk circu
c fools, but as wile, redeeming the tin
c the clays are evil. Wherefor e not unwifc, hat
' uuderllanding what the will of the Loi
e drunk with wine, wherein h i filled
e with the Spirit, fpeakingto yourfelves in hymna
< fpiritual fongs^ fin gin g, and making melody in
c hearts to the Lord. Rejoice in the Lord al\
« and I fay again, Rejoice. Let your model
e known to all men, for the Lord I care-
* ful for nothing ; for we brought 1 into this
c world, and it is certain we can carry nothing
c and having food and raiment, let us be therewith
• content ; for godlinefs with contentment is
c gain : but they that will be rich, fill into tempi
c andafnare, and into many fooiilh and lufts;
c which drown men in perdition and deilruction .
c the love of money is the root of all evil; which
e whilil fome coveted, after, they h i the
« faith, and pierced themfelves th; ior-
< rows. But thou, O man of Cod, t.
■ and follow after righteoui lith, love,
♦ patience, meeknefs. Fight the good h
• and lay hold on eternal life, whereunto thou art alio
e called, and haft profefTed a good profeliion i
e many witnefles. i give thee charge in the
c God, who quiekeneth all thi
c Jefuft, who before Pontius Pilate wi I
c conieuion, that thou keep this com
« out fpot, uurebukable, until the a] our
c Lord Jems Chriit. Charge th 'this
c world, that they b< uu~
c certain richer, but in
c richly all things to enjoy ; 1
e they be rich in good work
c ing to com mi
1 felves a good fou
c tnat they may lay hold on 0 Tim
1 k^cp
294 NO CROSS, NO CROWN. Part II.
* keep that which is committed to thy truft, avoiding
1 profane and vain babblings, and oppofitions offcience,
c falfely fo called, which fome profeffing, have erred
c concerning the faith. Grace be with thee, Amen.'k
This was the hie/Ted do&rine thefe meflehgers of eter-
nal life declared ; and, which is more, they lived as they
fpoke. You find an account of their reception in the
world, and the way of their living in his firft epiftle
to the Corinthians; ' For 1 think,' faith he, 6 that God
c hath let forth us (the apoftles) laft, as it were men ap-
* pointed to death ; for we are made a fpe&acle to the
c world, to angels, and to men. We are fools for
6 Chrift's fake ; we are weak, we are defpifed ; even
6 unto this prefent hour we both hunger and thiril,
c and have no certain dwelling-place ; and labour,
6 working with our hands : being reviled, we blefs ;
' being perfecuted, we luffer it ; being defamed, we
e entreat. We are made as the filth of the world, and
c areas the off-fcouring of all things unto this day.'1
This was the entertainment thofe faithful followers of
Jefus received at the hands of an ungrateful world :
but he who tells us of this, alfo tells us it is no unufual
thing; ' For,' faith he, c fuch as will live godly
c in Chrift Jefus, muft fuffer persecution.' Befides,
he knew it had been the portion of the righteous in
preceding ages, as in his excellent account of the faith,
trials, and victory of the holy ancients, in his epift le to
the Hebrews, he does largely exprefs, where he tells us,
how great a fojourner Abraham was, even in the land of
pro mile, a ftranger in his own country (for God had
ghcn it unto him and his pofterity) ' Dwelling,'
i he; c in tents with Ifaac aiii Jacob. ,k And why
jiot better fettled ? Was it for want of- underltanding,
or ability, or materials ? ISIo, he gives a better reafon ;
' For,' faith he, c Abraham looked for a city which
c had foundations, whole builder and maker is God.'
And fpeaking of Moles, he tells us, c That by faith,
9 when he was come to years of difcretion, he refufed
[ to
* Ephef. I I Cor. iv k I Cor. xi.
Part II. NO CROSS, N OCR 0 W
1 to be called the fon of Pharaoh's daughter, choofing
* rather to fuffer afHicYion with the people of «
1 than to enjoy the plcafures of fin for a feafon, efl
' ing the reproach of Chrift greater riches |
c the treafurcs of Egypt ; for he had refpeel unto the
* recompenfe of reward, nor feared he the wrath of
* the king, for he endured, feeing him who is i
He adds, c And others had trials of cruel mockinga
' and fcourginga ; yea, moreover, of bonds and im-
' prifonments : they were Honed, they were fawed
1 afunder, were tempted, were flain with the fword ;
* they wandered about in fheep-fkins and goat-fkins,
' being deftitute, afflicled, tormented, of whom the
' world was not worthy. They wandered in deferts,
* and in mountains, and in dens, and caves of the
' earth ; and thefe all have obtained a good report.'
Mcthinks this mould a little abate the intemperance of
profefied Chrifbans, I do not bid them be thus refer-
able, but I would not have them make themfelves fo
hereafter; for this afflicted life hath joys tranfeending
the utmoft pleaiure that fin can give, and in the end
it will be found that it were better to be a poor pil-
grim, than a citizen of the world. Nor was this only
the life and inftru&ion of apoftolical teachers ; the fame
plain nefs and fimplicity of life was alio followed by the
firft Chriftians.
§. V. The primitive Chriflians, Ouzr.nus, in his
Animadverfions on Minutius Felix, faith, were re-
proached by the Gentiles, for their ill-breeding, rude
and unpolifhed language, unfafhionable behaviour, as
a people that knew not how to carry themfelves in their
addreifes and ialutations, calling them nifties and
clowns which the Chriftians eafily bore, valuing their
profeffion the more for its nonconformity to the
world ; wherefore it was uiual with them, by W1J Oi
irony and contempt, to call the Gentiles, the well-bred,
the eloquent, and the learned. This he proves by am-
ple teftimonies out of Arnobius, Lactantius, liiodo-
rus, Pelufiota, Thcodoret, and others. Which
iuftrudl us, that the Chriflians behaviour was not regu-
lated
^96 NO CROSS, NO CROW N. Part II,
lated by the cuftoms of the country they lived in, as
is ufually objected againft our iingularity : no, they re-
fufed the embellifhment of art, and would not wear the
furniture of her invention ; but as they were lingular in
their religion, fo in the way of their converfation among
men.*
§. VI. Clem ens Rom an us (if author of the Conftitu-
tions that go under his name) hath this among the reft :
' Abftain from the vain books of the Gentiles. What
' have you to do with vain and unprofitable difcourfes,
c which only ferve to feduce weak perfons r'f This
Clement is remembered by Paul in one cf his epiftles ;
who in this exactly follows his advice to Timothy,
about vain queftions, doubtful difputes, and oppofition
of fcience.1 Let us fee how this moderation and purity
of manners continued.
§. VII. Machiaval (no mean author) in his Difpu-
i&tions allures us. That the firft promoters of Chrifti-
anity were fo diligent in rooting out the vanities and
fuperftitions of the Gentiles, that they commanded all
fuch poets and hiftorians, which commended any thing
of the Gentile converfation, or worfhip, to be burned. ||
But that zeal is evidently extinguifhed, and thofe fol-
lies revived among the profeilors of the religion of
jefus.
§. VIII. Tertullian, Cur ysostom, Theophy-
lact, Gregory Nazianzkne,J upon thefe words of
Chriil, ' But I fay unto you, that every idle word that
f men fhail fpeak, they (hall give an account thereof in
1 the day of judgment/"* thus reflect upon vain difcourfe;
c The words mean (faith Tertullian) of all vain and
' fuperfluous fpeech, more talk than is neceffary :'
Says Chryfoftom, c Of fuch words as are not convenient
' nor profitable, but move immodefty.' Says Theo-
phytadt, « Of ail lies, calumnies, all inordinate and ri-
c diculous ipeeches.' Says Gregory, * Such words
• Animacl. in Mia. Fel. P. 25 f Conftit. Clem. Rom. 1. 1 c 2.
J Phil, iv 3 || Mach. Dif. 1. ; c 5 | Tcrt. lib. de Patieu.
Chrvfoft. m Mat. xii 56.
Part II. NO CROSS, NO CK O W X.
c men fhall account for, which want that profit i
c redounding from modeft difcourfes, and thai
c dorn uttered from any preceding
' things frivolous, fables, old wives tales.' \li vhich
fufhciently reprehend the plays, poetry, and I
of the times, of great folly, vanity and
§. IX. Gregory, and this a father of the church., a
very extraordinary man, was lb zealous for the fimpl
and purity of the mind, language, and li
Chriftians of his time, that he iupprefled feveral ( !
authors, as Menander, Diphilus, Apollodorus, Phile-
mon, Alexis, Sappho, and others, which were tl
creations of the vain Gentiles : Thus Card Hear
his judgment of fine clothes (none of the leaft pirt of
the luxury and vanity of the age) ' There be fonae,3
faith he, ' of opinion that the wearing of precious and
' fumptuous apparel is no fin : which, if it wen
* fault, the Divine W ore! would never have fo pun c-
* tually exprefied, nor hiftorically related, how the
' rich man, that was tormented in hell, was clothed
£ in purple and lilk ; whence we may note, that touch-
c ing the matter or fubject of attire, human eurioiity
€ availeth highly. The ftrft fubftance of our garments
c was very mean, to wit, fkuis with wool; whence it is
c we read, God made Adam and his wife coats of tk
' that is, fkins of dead beails. Afterwards (to fee
c the growing pride and vanity of men and women)
c they come to pure wool, becaufe lighter; after that
1 to ilax; then to dung and ordure of worms to wit,
6 filk ; laftly, to gold and filver, and y
6 which excels of apparel highly difpleafed G
* inltance whereof (which the very Pagai i
c obferved) we read, that the very firft a
* Romans that ever wore purple ith a
' thunder-bolt, and fo died fuddeuly
c all iucceeding times, that none Qioul live
* proudly, in precious attire/
Gregory Nazianzene, that ai
tvho wore commouly a poor cat, like to a frocl
P p
298 NO CROSS, NO CROWN. Part II.
did Jufrin Martyr, Jerom, and Auftin, as their bell
robe.
§. X. Jerom (a famous man, alfo ftyled a father of
the church) above all others feems pofitive in this
matter, in an epiftle he wrote to a noble virgin, called
Demetias, in which he exhorted her, That after ihe had
ended her devotion, me fhould take in hand wool and
weaving, after the commendable example of Dorcas ;
that by fuch changing and variety of works, the day
might feem lefs tedious, and the attempts of Satan
lei's grievous ; concluding his religious exhortation
with this pofitive fentence: (faith he) cl fpeak gene-
4 rally ; no raiment or habit whatfoever fhall feem pre-
c clous in Chrift's fight, but that which thou makeft
c thyfelf : either for thy own particular ufe, or example
' of other virgins, or to give unto thy grandmother
c or mother : no, though otherwife thou didft diftribute
e thy goods to the poor.'n Let butthis ftrictnefs be con-
fide red, and compared with the apparel and converfa-
tion of the age ; for, however Pharifee-like they other-
wife faint him, and call him an Holy Father, fure it is,
they reject his counfel.
§'. XI. Hilary, bifhop of Poidiers, a father of the
church, and famous for his writings againft the Arians,
having travelled into Syria, was informed, that Abra,
his only daughter, whom he left with her mother, was
by the greateft lords of the country folicited in mar-
riage ; being a young woman well-bred, fair and rich,
and in the prime of her age. He wrote to her, ear-
nestly preffmg her, By no means to fix her affections
upon the pleafure, greatnefs, or advantage that might
be prefented to her ; for in his voyage he had found a
greater and worthier match, an hufband of far more
power and magnificence, who would endow her with
robes and jewels of an ineftimable value. This he did
to take eff her defires from the world, that he might
wed her unto God : and it was his fervent and frequent
prayer, which in fomc fenfe was anfwered ; for flic lived
religt-
M Arts ix 36 39.
Part II. NO CIK) 5 S, \() CR 0 W
religioufly, and died a virgin : Which (fa no-
bility of mind, that taught his daughter
the mountains of worldly glory ; and it w
nourable in her that fo readily yielded | i
counfel of her pious father.
§. XII. Ambrose, another father, who was lie
nant of the province and city of Milan, and upon his
difcreet appealing of the multitude, difordered u.
fomc difference among!! them about electing a bifhop,
was by their uniform confent choien himfelf: all
this pcrfon of all others, might have been thought to
plead for the accuftomed recreations, efpecially not
having been long a Chriftian (for he was a Catechu me-
nift, or one bat lately inftrudied) at the time of his be-
ing elected ; yet doth he in lb many words determine the
matter thus : fc Plays ought not to be known by Chrifti-
c aus :' then not made, heard, and defended by Chris-
tians ; or there muft be none that do lb.
§. XIII. Augustine, more famous for his m i
books, and knowledge in church affairs, whole (enten-
tes are oracles with fome, gives this as his opinion of
plays, and the like recreations, ' That they were more
1 pernicious and abominable, than thole idolatrous fa-
' crifices, which were offered in honour of their Pag
c gods.'* Doubtlefs he thought the one not io offend
to realon, and the impreflions Divinity hath made
on every underftanding, as the other were very pi
fant to the fenfes, and therefore apt to fteal away I
mind from better things. For it was his maxi >
< That every thing a man doth, is either au hind
■ or furtherance to good.'} This would b<
intolerable doctrine in a poor Quaker ; yet will tfa
tkers rejoice, if it be efteemed and foil as
good i le in Auguftine.
§. XIV. The Council of Car:
gau to loo'c ibmcwhat miftier, and f
rituality of religion to be much
profeflbis of Chriftia
. D:i. 1. 2 c. 7 ;
3oo NO CROSS, NO CROWN. Part II.
left againft the worft part of Heathenifm, that I find
an exprefs Canon againft the reading of vain books
and comedies of the Gentiles, left the minds of the
people fhoul .1 be defiled by them. But this age either
hath no fuch canon, or executeth it not, to the fhame
of their profeilion.
§. XV. Cak dan more particularly relateth, how even
Gregory the Great was fo zealous of preferving purity
of manners among Chrillians (who lived almoft two
hundred years after the Carthagenian council) that he
cailfed many Latin authors to be burned, as vain and
lafcivious ; as Caecilianus, AfFranius, Naevius, Licinus,
Zennius, Attilius, Vi&or, Livy's Dialogues : Nor did
Plautus, Martial, and Terrence (fo much in requeft,
both in the fchools and academies of the land) efcape
their honed zeal, although the multitude of copies fo
far frufirated their good intentions, as that they are mul-
tiplied of late.*
§. XVI. Gratian alfo had fuch like paiTages as thefe,
c We fee that the priefts of the Lord, neglecting the
c gofpel and the prophets, read comedies or play-
* books, and fing love-verfes, and read Virgil (a book
c in which are yet fome good exprefTions.'l| Strange !
that thefe things fhould have been fo feverely cenfured
of old, and that perfons whofe names are had in lb
rnuch reverence, mould repute thefe their cenfures the
confhu&ion of Chrift's precepts, and the natural con-
fequencesof the Chriftian doctrine ; and yet that they
fhould be fo far negle&ed of this age, as not to be judg-
ed worthy an imitation. But pray let us hear what doc-
trine the Waldenfes teach in this affair.
§. XVIt\ Petkus Bellonius, that great and Inqui-
ftive travel.' a he came to Mount Athos> where
there live in Feveral monalleries fix thoufand Coloeri,
or religious perfons (fb called) he did not fo much as
find there (no, nor in all Greece; one man acquainted
with the converiatioii of thefe parts ; for though they had
feveral
* Cardan. «2c Sapicqt. 1. 2 ic, Laurentio cle lib. Gen til.
P. 4041-
Part II. NO CROSS, N 0 C
feveral uianufcripts of divinity h their li
not one poet or hiftorian; for the rul that
church were fuch enemies to that fort of I
that they anathematized all fuch priefts and
perfons, as ihould read or tranferibe any bo
Created of religion: and periuaded all others, tl
not lawful for a Chriftian to (tudy poefy, &c. th i
nothing is more grateful in thefe days. Zeno w.,
the fame opinion a gain ft poetry.*
§. XVIII. VValdkn'scs, were a people fo. called from
one Peter Waldo, a citizen of Lyons, i ce, in the
year 1160, that inhabited Piedmont, elfevvhei
Albigenfes, from the country of Albia; Lollards in
England, from one Reynard Lollard, who fpme time
after came into thefe parts and preached boldly againit
the idolatries, fuperftitions, and vain conversation of
the inhabitants of this iiland. They had many other
names, as Aruoldifts, Efperonifts, Henricians, Siccars,
; ►aches; Patarcnians, Turlupins, LyoniOs, Fraticelli,
Huiiites, Bohemians (ill the fame); but finally, by
lemies, Damnable Heretics, tho tho
Protellants, The true Church of Chrift, And, to omit
many teiltmonics, 1 will only inftance in bifhop I
who in his difcoiirfe of the fucceihon of the Chriftian
church, defends them not only as true reforn
makes me fucceiiion of the Proteftant church I 1
mainly evincible from their antiquity- I (hall forbear
ail the circumstances and principles they held, or in
which he llrongly defends them againft the
ranee of their adverfaries, particular!]
rius, Rubis Capetaneis,
cerning our prefent fubject of App u
J canuot be fo injuri
my own difeouri ) omit it. A (hall
* P.
Cap. Hilt, ixrnn.
Hift. Bohem. •
Hill, i . .;. .
Echiu3, com. lu.-. c. 38, J,
302 NO CROSS, NO CROWN. Part II,
proceed to allcdge their faith and practice in thefe
matters, however efteemed but of a trifling importance,
by the loofe, wanton, and carnal minded of this gene-
ration, whofe feeling is loft by the enjoyment of their
inordinate defires, and that think it an high Hate of
Chriftianity to be no better than the beafts that perifh,
namely, in not being exceffive in Newgate and mere
kennel-enormities. That thefe ancient reformers had
another fenfe of thefe things, and that they made the
converfation of the gofpel of a crucified Jefus to in-
tend and require another fort of life, than what is ufed
by almoil all thofe who account themielves members of
his church, I ihall fhew out of their own doctrines, as
found in their moll: authentic hiftories.
&. XIX. To be brief: in their Expolition upon the
Lord's Prayer, that part of it which fpeaks thus, c Give
c us this day our daily bread ;' where, next to that
ipiritual bread (which they make it the duty of all to
feek more than life) they come pofitively to deny
the praying for more than is requifite for outward ne-
ceffities, or that it is lawful to ufe more; condemning
all fuperfluity and excels, out of fafhion, pride, or wan-
tonnefs, not only of bread, but all outward things,
which they judge to be thereby comprehended; ufmg
Ezekiel's words, ' That fulnels of bread, and abun-
c dance of idlenefs, was the caufe of the wickeduefs and
' the abominations of Sodom, for which God by fire
6 deployed them off the earth.'* Whereupon they
conclude, with an ancient father of the primitive church,
after this manner, c That coftly apparel, fuperfluity in
diet (as three difhes, when one will ferve) play, idle-
and lleep, fatten the body, nourifn luxury, weaken
the fpirit, and lead the foul unto death : But (fay they)
a fpare diet, labour, fhort deep, plain and mean gar-
ment?, help to purify the foul, tame the body, mor-
tify the lull of the flefh and comfort the fpirit.'
So fevere were they, that in that chapter of the inftruc-
tions
* To. Ya\\\. Per. 1 Id. in cat.l. r. c .3. p^S/rJ*1* Pfona
•no-* lenoftre pan quo n. choi. Metnor. Morrel. Vigtu Mem.
f 7. Ezek. xvi. 45. i befaur. fed. Ap. Wald.
Part II. NO CROSS, NO CROWN.
3<*
tions of their children, they would not fuffer them to
converie with thofc of ftrange places or principles*
whofe converfation was gaming, plays, and the Like
wanton recreations; but efpecially concemiu
women, <L A man (fay they) muft have a great
of his daughter : haft thou daughters? keep them within
to whole fo me things; fee they wander not: for Dinah,
Jacob's daughter, was corrupted by being feen of
Grangers. " * They affirm no better to be the general
event of fuch converfation.
To which I fhall add their judgment and practice
concerning taverns, public houics for treats and plea-
fures, with which the land fwarms in our da)'s.
§. XX. " A tavern is the fountain of fin, the fchool
of the Devil; it works wonders fitting the place:
it is the cuftoni of God to fhew his power in his
church, and to work miracles; that is to fay, to give
fight to the fpiritually blind, to make the lame to leap,
the dumb to ling, the deaf to hear : but the Devil doth
quite the contrary to all thefe in taverns, and the like
places of pleafure. For when the drunkard goes to
the tavern, he goes upright; but when he comes forth
he cannot go at all ; he has loft his fight, fpeech, and
hearing too. The lectures that are read in this fchool
of the Devil (fay thefe poor Waldcnfes, and firfl re-
formers) are gluttonies, oaths, perjuries, lyings, blaf-
phemies, flatteries, and divers other wicked villanies
and pernicious cffecls, by which the heart is withdrawn
farther. and farther from God. J And, as the book of
jEcclefiaflicus faith, ' The taverner fhall not be fi
• from fin.'
Eut above other recreations, do but ferioufly obfi rvc
of what danger and ill confequence th<
thought Dancing, Mufic, and the like paftimes to
which are the greateft divertifemenl
.
* Ibid. 1. 2. c. 3, LifilH fign. naiffbn all p*tr< '•• no*
efler rendus, &c. {Ibid, f! I de
pleifirs es fortuna dc pecca Efchola del E
304 NO CROSS, NO CROW N. Part II.
§. XXI. " Dancing is the Devil's proceffion, and he
that enters into a dance, entereth into his proceffion;
the Devil is the guide, the middle, and the end of the
dance; as many paces as a man maketh in dancing, fo
many paces doth he make to go to hell. A man vinneth
in dancing divers ways, for all his Heps are numbered;
in his touch, in his ornaments, in his hearing, fight,
fpeech, and Oliver vanities. And therefore we will
prove, firft by the fcripture, and afterwards by divers
other reafons, how wicked a thing it is to dance.
The firft teftimony that we will produce, is that which
we read in the gpfpel, where it is laid, it pleafed Herod
fo well, that it coil John Baptift his life. The fecond
is in Exodus, when Moles coming near to the congre-
gation, faw the calf, he caft the tables from him, and
broke them at the foot of the mountain; and after-
wards it coft three thoufand of their lives. Befides,
the ornaments which women wear in their dances, are
as crowns for many victories, which the Devil hath
got againit the children of God; for the Devil hath not.
only one fword in the dance, but as many as there are
beautiful and well-adorned perfons in the dance; for
the words of a woman are a glittering fword. And
therefore that place is much to be feared, wherein the
enemy hath fo many {'words, fince that only one fword
of his may be juilly feared." Again, " The Devil
in this place ftrikes with a fharpened fword ; for the
women (who make it acceptable) come not willingly
to the dance, if they be not painted and adorned ;
which (painting and ornament) is as a whetftone, on
which the Devil fharpeneth his fword, They that
deck and adorn their daughters, are like thofe that
pat dry wood to the fire, to the end it may burn the
better: for iuch women kindle the fire of luxury in the
hearts of men. As Sampfon's foxes fired the Philiftines
corn; io theie women, they have fire in their faces, and
in their geftures and adtions, their glances and wanton
words, by which they coufume the goods of men."
They proceed, <u rl he De^ii in the dance uieth the
ftrongeit armour that he hath; for his inoft powerful
arms
Part II. NO CROSS, NO CR O \V N.
3°5
arms are women : which is made plain unto US, in that
the Devil made choice of the woman the
firft man : fo did Balaam, that the child).
might be rejected of God. By a woman he i
Sainpfon, David, and Abfalom to Qn* Ti
tempteth men by women three manner of ways J that
is, by die touch, by the eye, by the ear; by thefe three
means he tempteth foolifh men to dancing, by touch-
ing their hands, beholding their beauty, hearing their
fongs and mulic." — Again, " 7 hey that dance break
that promife aud agreement they made with God in
baptifm, when their godfathers promife for tl
That they (hall renounce the devil and all his pomp:
for dancing is the pomp of the Devil ; and he that
dauceth, maintaineth his pomp, and fingeth bis mais.
For the woman that fingeth in the dance, is the priorefs
(or chiefeft) of the Devil, and thole that anfwer are
the clerks, and the beholders are the parifhioners, and
the mu fie are the bells, and the fidlers the miniftera of
the Devil. For, as when hogs are Grayed, if the hog-
herd call one, all afiemble themfehes together ; fo
the Devil caufeth one woman to fiug in the danc<
to play on fonie inftrument, and presently gather all
the dancers together." Again, " In a dance, a man
breaks the Ten Commandments of God : as firft,
' Thou fhalt have no other Gods but me,' &c. for in
dancing a man ferves that perfon whom he m
to ferve (after whom goe^ his heart) :* and thei
Jerom faith, * Every man's God is that he fer
loves beft (and that he loves bed, which his
wander and gad moll after). ' He
Second commandment, when he ma!,
he loves. Agaiuft the Third ; in that
volouQy ufmg God's name, are
dancers. Againtt the Fourth ; for I
the fabbath-day is profaned. Aganifl u.
Q.q ' ia
* La Bales la profet del, Diavol. & qui intra an Is
Aim. fot. 5? Si $2 S% <\ Job xiv iG
9 Jer. x 23. Mark vi. 2; 24 %$ 2 > ■
* 7
3c6 NO CROSS, NO CROWN. Part II.
in the dance parents are many times difhonoured, fince
thereby many bargains are made without their counfel.
Againil the Sixth ; a man kills in dancing ; for every
one that fets about to pleafe another, he kills the foul
as oft as he perfuades unto luft. Againft the Seventh :
for the party that danceth, be it male or female, com-
mitteth adultery with the party they luft after ; '' for
* he that looketh on a woman to luft after her, hath
' already committed adultery with her in his heart.'
Againll: the Eighth ; a man fins in dancing, when he
withdraweth the heart of another from God. Againft
the Ninth, when in dancing he fpeaks falfely againft the
truth (and for fome little honour, or fecret lafcivious
end, denies what is true, or affirms what is falfe).
Againft the Tenth, when women affecT: the ornaments
of others, and men covet the wives, daughters, and
fervants of their neighbours (which undeniably attends
all fuch plays and fport's.)" Again, " A man may
prove how great an evil dancing is, by the multitude
of fins that accompany thofe that dance, for they
dance without meafare or number : and therefore, faith
Auguftine, the miferable dancer knows not, that as
many paces as he makes in dancing, fo many leaps he
makes to hell.* They fin in their ornaments after a
live-fold manner : Firft, by being proud thereof.
Secondly, by inflaming the hearts of thofe that behold
them. Thirdly, when they make thofe afbamed, that
have not the like ornaments, giving them to covet the
like. Fourthly, by making women importunate in
demanding the like ornaments of their hutbands : and,
Fifthly, when they cannot obtain them of their
hufbands, they feek to get them elfewhere by fin.
They fin by finging and playing on inftruments ; for
their fongs bewitch the hearts of thofe that hear them
with temporal delight, forgetting God ; uttering no-
thing in but lies and vanities; and the very
motion of the body, which is ufed in dancing, gives
teflimony enough of evil. — Thus you fee, that danc-
ing
* Jerom. in dec. int. oper.
Part II. NO CROSS, NO CROW
ing is the Devil's proceflion, and be that i
dance enters into the Devil's proceflion. Of dam
the Devil is the guide, the middle, and t
he that entereth a good and wife man into th
(if it can be that fuch a one is either wife)
cometh forth a corrupt and wicked man :
holy woman was none of thefe."* Behold tl
henfions of thofe good old reformers, touch
things that are fo much in practice and reputation in
thefe times, with fuch as profefs their religion ; thus
far verbatim. But 1 cannot leave off here till 1
yet added the conclufion of their Catechifm and I
tion, with fome paflages out of one of their pallors
letters, fit to the prefent occafion.
They conclude with this direction ; namely,
rule their bodies, and live in this world, as become
children of God. Not to ferve the mortal defin
the fleih. To keep their members, that they be not
arms of iniquity (and vanity). To rule their on
fenfes. To fubject the body to the foul. To mortify
their members. To fly idlenefs. To ob ferve
briety and meafure in eating and drinking, in I
words and cares of this life. To do works of mere;-.
To live a moral (orjuft) life by faith. To fight a]
the defires. To mortify the works ofthefk-Oi. To
give themielves to the exereife of religion. To
fer together touching the will of God. To
diligently the confeience. To purge, and am
pacify the fpirit.f.
Towhichlfhall add the epiftieof one of their pad
as I find it recorded amongd other matters relating to
thefe poor afflicted peonlc.
§•
♦Auguft. de Civk. Dei. Mhid. 1. ii Coi
qual manier. fidel. de Wan. re air. li U >. N on fen
mort. &c.
3o3 NO CROSS, NO CROWN. Part II.
§. XXII. An Epiftle of Paftor Bartholomew Tertian,
written to the Waldenfian churches of the valley of
Pragela, thus tranflated.
JESUS BE WITH YOU.
ct TO all our faithful and well-beloved brethren in
Chrift Jefus, health and falvation be with you all,
Amen. Thefe are to put you in remembrance, and
to admonifh you, my brethren (hereby acquitting my-
felf of that duty which I owe unto you all, in the be-
half of God, principally touching the care of your
fouls falvation, according to that light of the truth
which the moil high God hath bellowed on us) that it
would pleafe every one of you to maintain, increafe
and nourifh, to the uttermoft of your power, without
diminution, thofe good beginnings and examples,
which have been left unto us by our fore-fathers, where-
of we are no ways worthy. For it would little profit us
to have been renewed by the fatherly viiitation, and
the light which hath been given us of God, if we give
ou Helves to worldly, carnal conventions, which are
diabolical, abandoning the principle which is of God,
aud the falvation of our fouls, for this ffiort and tem-
poral life.* For the Lord faith, c What doth it profit
' a man to gain the whole world, and to lofe his own
c foul?' For it would be better for us never to have
known the way of righteoufnefs, than having known it
to do the contrary. Let me therefore entreat you, by
the love of God, that you decreafe not, or look back ;
but rather increafe the charity, fear and obedience,
which is due unto God, and to yourfelves, amongil
yourfcives ; and Hand fall in all thefe good principles,
which you have heard and underftood of God by our
means : and that you would remove from amongft you
all vain conversation and evil furmifes, troubling the
peace, the love, the concord, and whatfoever would
indifpofe or deaden your minds to the fervice of God,
your
*IIift. Wald. 1. ac. ti p. ^ 5657.
Part II. NO CROSS, NO C R 0 3c9
your own falvation, and the adrhiuiftration of the truth,
if you deiire that God Ihould be merciful to you in
goods temporal and Spiritual : tor you cai,
without him; and if you delire to be heirs of h
do that which he commaudctli : ' If you would <
1 into life keep my commandment s.,=
Likewife be careful, that there be not nourimed
among you, >rts, gluttony, whoredom, dai.cn.
nor any lewdnefs, or riot, nor quellions, nor dn
nor ufury, nor difcords, nor fupport or entertain any
perfons of a wicked converlation, or tl; any
fcandal or ill example amongfr. you : but let charity
and fidelity reign amongfi you, and all good example:
doing one to another as every one defires ihould be <
unto him; for otherwife it is impoflible that an\ fhould
be faved. or can have the grace of Cod, 01 |
men in this world, or have glory in another. And
therefore, if you hope and dehre to poffefs eternal life,
to live in elleem and credit, and to ptofper in
world, in your goods temporal and fpirftual, p
yourlelves from all diforderly ways, ; 1 that
God may be always with you, who fo
that trull in him. But know this for certain, tl n
Gpd heareth not, nor dwelled) with fiuners, nor in the
foul that is given uuto wiekedne's, nor in the man that
is fubjeel: to fin. And therefore let every one cle
the ways of his heart, and fly the danger, if he would
not perifh therein. I have no other thing at this ;
lent, but that you would put in practice 1
and the God of peace be with you all, n
with us, and be prefent among us in o
ble and fervent pra :d that he will
to fave all thofe his faithful, that trull .
Entirely your , » do you I thingi
polfible, according unto the will 0 1
B A I'M.'
5. :, xin. B*
... 17-
3io NO CROSS, NO CROWN. Part IT.
§. XXIII. Eehold the life and doftrine, inftru&ion
and practice of the ancient Waldenfes ! how harmlefs,
how plain, how laborious, how exceeding ferious,
and heavenly in their conventions ! Thefe were the
men, women, aye and children too, who, for above
five hundred years, have valiantly, but paffively, main-
tained a cruel war, at the expenfe of their own inno-
cent blood, againft the unheard-of cruelties and feve-
rities of feveral princes, nuncios, and bifhops ; but
above all, of certain cruel inquifnors, of whom their
hiftorians report, that they held it was a greater evil
to conceal an heretic, than to be guilty of perjury;
and for a clergyman to marry a wife, than to keep a
whore. In fhort, to diffent, though never To confci-
entiouily, was worfe than open immorality. It was
againft the like adverfaries thefe poor Waldenfes
fought, by fufferings throughout the nations, by prilbns,
confifcations, banifhments, wandering from hill to
valley, from den to cave, being mocked, whipped,
racked, thrown from rocks and towers, driven on
mountains, and in one night thoufands perifhed by
exceffive f rolls and fnows, fmothered in caves, flarved,
imprifoned, ripped up, hanged, difmembered, rifled,
plundered, ilrangled, broiled, roafled, burned : and
whatfoever could be invented to ruin men, women
and children.* Thefe Waldenfes you Proteftants pre-
tend to be your anceftors; from them you fay you have
your religion; and often, like the Jews of the prophets,
are you building their praifes in your difcourfes : but
oh! look back, I befeech you, how unlike are you to
thefe afflicted pilgrims! What refemblance is there of
their life in yours? Did they help to purchafe and
preferve you a liberty and religion (can you think) at
the lofs of all that was dear to them, that you might
pafs
fern, de Gir. lord de Hail. Fifr. de laFr. 1. so. vefemb. Orar.
in Wald. Beza Hlft. horn. dig. virer. de ver. & falfa Rel, 1. 4. c. 13.
p. 2^9. Cat. Teft. ve. 334, Vigin. Bib. Uift. p. 1. Vieaux Mcm.fol.
6. 7. Mat. Par. In Hen. 3, An. 1220. Sigonius de Keg. Ital.
1. 7.
Part II. NO CROSS, NO CROWN. 8,,
pafs away your days and years in pride, wantonncfs and
vanity? What proportion bears your cxcefi with their
temperance? your gaudincfs with their plainnefa?
your luxury and flefh-pleafing conversations with
fimplicity and felf-denial? But are you not got into
that fpirit and nature they condemned in their day ? in-
to that carnality and worldly-mindednefs they reproved
in their perfecutors? nay, into a (train of perfecution
too, whilfl you feera to hide all under a cloke of re-
formation? How can you hope to confute their per-
fecutors, whofe worft part perhaps was their cruelty,
that turn perfecutors yourfelvea? What have you,
betides their good words, that is like them. And do
you think that words will fend off the blows of eter-
nal vengeance? that a little by-rote-babble (though
of never fo good expreffions in themielves) fhall ferve
your turn at the great day?* No, from God I tell you,
that whilfl you live in the wantonnefs, pride, and luxury
of the world, pleafing and fulfilling the luft of the eye,
the luft of the flefh, and the pride of life, God detefla
you all, and laughs you and your worfhip to feorn.f
Never tell me, I am too rafh, it is the Devil that fays fo :
he has got two fcriptures by the end in thefe days; one,
' That there is none that doeth good ;' and why r that
he may perfuade all, it is impoiiibie to overcome him ;
which is the reafon fo many are overcome : although
glory is promifed to none but conquerors. The fecond,
' That we muft not judge, left we be judged :' that is,
whilfl we are guilty of the fame things that are equiva-
lent, left we are judged. f But away with Satan and his
hypocrify too : 1 know what I fay, and from whom I
fpeak : once more I tell you all, whether you will
or forbear, that unlets you forfake your pride, luxury,
avarice, and whole variety of vanities, and diligi
mind the eternal light of God in your hearts, to obey it,
wrath will be your portion for ever. Tru our fouls
poo
• Scrnay, c. 47. Chef. 1. *. c* 7. f 1 Johnii. 1,17.
f The'DtvU a fcripturian fometin
3i2 NO CROSS, NO CROWN. Part II.
upon mifapplied fcriptures ; c He that is a child of God,
c mud be holy, for God is holy, and none are his fons
c and daughters, but thofe who are adopted by the eter-
* nal Spirit, and led thereby.'2 It was an holy, plain,
humble, divine life, thefe poor fulfering Chriflians both
profelTed and pradtifed, refuting to converfe with fuch
as lived in the luperfluities and excefs of the world;
for which, if you will believe their very adversaries,
they were perfecuted : for fays Rainerius (a great wri-
ter againft them) " They life to teach, firft, what the
difciples of Chrifl ought to be, and that none are his dif-
ciples, but they that imitate his life ; and that the popes,
cardinals, &c. becaufe they live in luxury, pride, ava-
rice, &c. are not the fucceffors of Chrifl:; but them-
felves only, in that they walk up to his commandments:
thus (fays he) they win upon the people." But if fo,
that none are Chriflians but thofe that imitate Chrift,
what will become of thole who call themfelves Chris-
tians, and yet live at eafe in the flefh, not regarding the
work of the holy crofs of Chrift in their hearts, that
crucifies them that bear it to the world, and the world to
them? This was the true ground of their fufferings, and
their loud cries againft the impieties of the greateft ;
not fparing any ranks, from the throne of the dunghill,
as knowing their God was no refpecter of periods.*
And now, if you would follow them indeed, if you
would be Proteftants in Jubilance, and learn your ene-
mies a way worth their changing for eife better words
go but a little way; if you would obtain the heavenly
inheritance, and you would be eternally bleffed, be ye
periuaded to forfake all the pride and the pomp of this
vain world. O mind the concerns of an everlafling
red! Let the juft and ferious principle of God within
you be the conftant guide and companion of your
minds;
8 i Pet. i. I2t I?, Td. Rom. viii. i to 16. * Rain, cap.de
fl'id. prevent, alios & modo dicendi. 1. 9?. Barron, ice, Annal.
torn. 12. an. 117^. p. 825. K'ranz, iaMetrap. 1. 8. foci. i2. & in
I :]. cap. 1 '>.
Tart II. NO CROSS, NO CROWN. s ,3
minds ; and let your whole hearts I
that you may experience |
change of affections, through the power of th
Leaven, which leavens the whole lum p,h vis
foul, and fpirit, where it is received : to whi< h
work in man, our blcfTed Lord likened the king lorn of
God, which he came to let up in the foul : that fo ha\ iog
the joys and glory of another world in your view,
may give your bell diligence to make your calling and
election, to thepoffefrion of them, lure and certain; lell
felling that noble inheritance for a poor mefsof perifhing
pottage, you never enter into his eternal reft. And
though this tePcimony may feem tedious, yet could it
by no means be omitted. To authorize our lad
reafom of converting fuperfluities into the relief of
diftrefied perfons (although one would think it is lb
equal and fober. tint it needs no other authority than
its own, yet) I fhall produce two testimonies, \o re-
markable, that as they ever were eft ee rued tiu
fo they cannot be approved by any that refuie to do the
fame, without condemning themfelves of great iniquity*
O you are called with an high and holv call ; as I
as heaven, and as holy as God ; for it is he that call I
to holinefs, through thrift, who lent his ^on to blefs
us, in turning us from the evil of our ways : and
lefs we are fo turned, we can have no claim to the blef-
fmg that comes by Chrill to men.
§. XXIV. It is reported of Paulinus, bifhopof N >V
in Italy; that inftead oft converting :he dom lins oi his
diocefe to particular enrichments, he employ ill in
the redemption of poor (laves and prifoncrs ; belie
it unworthy of the Chriftian faith, to lee
tion labour under the want of what he had to
All agree this was well done, but lev. i the
fame.
§. XXV. But more particularly of V
of Amidi, given us by Socrates !
R r n a
J' Matt, atiii 2* *frc- im- P
3i4, NO CROSS, NO CROWN. Part II.
manner ; " When the Roman foldiers purpofed in no
wife to reftore again unto the king of Perfia fuch cap-
tives as they had taken at the winning Azazena, being
about ieven thoufand in number (to the great grief of
the king of PerfiaJ and all of them ready to ftarve for
food ; Acacius lamented their condition, and calling
his clergy together, faid thus unto them, Our God hath
no need of Dimes or Cups, for he neither eateth nor
clrinketh ; thele are not his neceffaries : wherefore
feeing the church hath many precious Jewels, both of
Gold and Silver, bellowed of the freewill and liberality
of the faithful, it is requifite that the captive foldiers
mould be therewith redeemed, and delivered out of
priion and bondage ; and they, perifhing with famine,
mould therewith be refrefhed and relieved. Thus he
prevailed to have them all converted into money \ fome
for their immediate refrefhment, fome for their redemp*
tion, and the reft for collage or provinon, to defray
the charges of their voyage.* Which noble a£t had
fuch an univerfal influence, that it more famed the
Chriftian religion amongft the Infidels, than all their
difputes and battles : Infomuch that the king of Perfia,
and an Heathen, faid, The Romans endeavour to win
their adverfaries both by wars and favours ; and greatly
clefi red to behold that man, whofe religion taught fo
much charity to enemies; which, it is reported, Theo-
doiius, the emperor, commanded Acacius to gratify
him iu." And if the apoftle Paul's expreflion hath
any force, ' That he is worfe than an infidel, who pro-
' vides not for his family ;'! how greatly doth this ex-
ample aggravate your ihame, that can behold fuch
pity and companion exprelTed to ftrangers, nay enemies,
and thofe Infidels too, and be fo negligent of your
own family (for England, aye, Chriilendom, in a
fenfe, if not the World, is no more) as not only to fee
their great neceiTities unanfwered, but that wherewith
they mould be fatisfied, converted to gratify the lull
of
Tat. Scholall. 1. 7 c 21 • 1 Tim. v x.
Part II. N O C R O S 5, N 0 C R O Y
of the eye, the luft of the flefti
But however fuch can pleafe themfi lv< iutl
daubing of their mercenary priefts, and dream the
members of Jelus Chrift, it is certain that things werl
otherwife in the beginning; for then all v
put into a common purfe, to fupply in
mattering earthly inheritances, farther than asth< .
in fome feoie be fubfervient to the great end for v.
they were given, namely, the good of the ( :
Thus had the pureft ChriiYians their minds and tho
taken up with the better things, and railed with the af-
furance of a more excellent life and inheritance in the
heavens, that will never pafs away.* And for any to
flatter themfelves with being Chriftians, whilil fo n
exerciied in the vanities, recreations, and cui
the world, as to this very day we fee they are, is to :
the great God, and abule their immortal fouls. The
Chrillian life is quite another thing.
And leil that any mould object, M Many d I
and feemingly good actions to raifc their r
only ; and others only decry pleafure, becaufe 1 1
not wherewithal, or know not how to take it ;" I (lull
prefent them with ferious layings of Aged and J
men, and thofe of the greatell note and rank ; \
experience could not be wanting t ruefl ac-
count how much their Honours, Riches, Pl<
Recreations conduced to their iatisfiction, upon a
reckoning, as well before their extreme mon
upon their dying beds, when Death, that hard pa
into eternity, looked them in the Lee.
* Acts iv yi 33 ;4 35 16 Vf
3i6 NO CROSS, NO CROWN. Partll.
CHAP. XXI.
Serious Dying, as well as Living Testimonies
§. t. Solomon. §. 2. Chilon. §. 3, Ignatius. §. 4
Juftiu Martyr. §. 5. Chryfoftom. §.6. Charles V.
§. 7. Michael de Montaigne. §. 8. Cardinal Wolfey.
§. 9. Sir Philip Sidney. §. 10. Secretary Walfing-
ham. §. 11. Sir John Mafon. §. 12. Sir Walter
Raleigh. §. 13. H. Wotton. §. 14. Sir Chrifto-
pher Hatton. §. 15. Lord chancellor Bacon. §. 16.
The great duke of Momerancy. §. 17. Henry prince
of Wales. §. 18. Philip III. king of Spain. §.19.
Count Gondamor. §. 2c. Cardinal Richlieu. §.21.
Cardinal Mazarine, g. 22. Chancellor Gxciitern.
§. 2 . Dr. Dun. §. 24. Jo. Selden. §. 25. H.
Grotius. §. 2.6 P. Salmafius. §. 27. Fran. Junius.
§. 28. A. Rivetus. §. 29. The late earl of Marlbo-
rough. § 30. Sir Henry Vane. §. 31. Abraham
Con ley. §. 32. Late earl of Rocheller. §. 33. One
of the family of Howard. §. 34. Princefs Elizabeth
of the Rhine. §. 35. Commiffioner Whitlock. §. 36.
A filter of the family of Pcnn. §. 37. My own father.
§. 38. Anthony Lowther of Mafk. §. 39. Seigneur
du Renti.
III. The ferious Apprehenfions and Expreffions of fe-
veral Aged and Dying Men of Fame and Learning.
§. I .QOLOMON, than whom none is believed to
£3 have more delighted himfelf in the enjoy-
ments of the world, at leaft better to have underftood
them ; hear what he fays, after all his experience; * I
6 faid in my heart, Go to now ; I will prove thee with
c Mirth; therefore enjoy Plcafure : And behold, this
c alfo is vanity. I faid of Laughter, It is mad; and
c of Mirth, What doth it? I made me great Works,
* builded Houfes, planted Vineyards, made Gardens
c and Orchards, planted trees in them of all kind of
1 fruit : I got me Servants and Maidens; alfo great
c poffef-
Partll. NO CROSS, NO CIU< kt,
c pofiTeflions ; I gathered me Silver and Gol ; lne
*. pecul irtreafures jf Ki
1 and Womeu -i igers, and the deli
1 men ; as Mufical Inftruments, and that of all ■
c So I was and increafed morethan all tfa
1 before me in Jerufalem ; and whatibever mi
* denre 1, 1 kept not from them; I with! nine
' heart from any joy. Then I looked on all th
- which my hands had wrought, and behold, All
c Vanity and Vexation of Spirit.'1 The reafon he gi
in the i8th and lyth verfes is, that the time
them was very fhort, and it was uncertain who lhould
be benefitted by them when he was gone. \\ berefore
*rie concludes all with this ; ' Fear God, and k<
' commandments, for this is the whole dut; m :
* For God (hall bring every work into judgment, whe-
* ther it be good, or whether it be evil.' Oh that mea
would lay this to heart !
§.'Ii. Chtlon (one of the feven wife men of Greece,
already mentioned upon another oceafion) affords us a
dying teitimony of great example : It is related thus
by Agellius : When his life drew towards an end, ready
to beieized by death, he fpoke thus to his friends abo. t
hiur: ' My words and actions in this Ion of
' years, have been ( almoft all) inch as 1 in
* pent of; which, perhaps, you alio know. Tw
c even at this time I am certain,' " I never i tted
" any thing, the remembrance of which b
" trouble in me," f unlefs this one thing o
* whether it were done amifs, or not, I am
c I fat with two others, as judge, upon the life of
c Friend ; the law was fuch, as the perfon muft
c ceility be condemned ; \b that <
1 lofe his life, orfome deceit be ufed tow i
c k tilings id my mim
1 condition fo deli
6 in practice to be of all other the mol
1 borne : Silently I con i
■
1 Eccl. ii i to ii.
3i8 NO CROSS, NO CROWN. Part II.
* thofe others, who judged, to abfolve him. Thus I
* preferred in fo great a bufmefs, the duty both of a
* Judge and Friend. But from that acl I received this
4 trouble ; that I fear it is not free from perfidioufnefs
* and guilt, in the fame bufmefs, at the fame time, and
* in a public aifair, to perfuade others contrary to what
* was in my own judgment beft.'* O tender con-
fcience ! Yet an Heathen's ! Where dwells the Chrif-
tion that excelleth ? Hard to be found among the great
Rabbies of Chriftendom.
§. III. Ignatius, who lived within the firft hundred
years after Chiift, and was torn in pieces of wild beails
at Rome, for his true faith in Jefus, left this, amongft
other things, behind him : c There is nothing better
' than the peace of a Good Confcience :' Intimating,
there might be a peace to wicked confeiences, that are
pall feeling any thing to be evil, but fwallowed up of
the wickednefs of the world. And in his epiftle to the
churches at Ephefus, Magnetia, Trallis, and Rome,
upon his martyrdom, faith, ' Now I begin to be a dif-
' ciple ; I weigh neither vifible nor invifible things, fo
* that 1 may gain Chrilt.'t O heavenly-minded man !
A bleffed martyr of Jefus indeed.
§. IV. Justin Martyr, a philofopher (who received
Chriftianity five and twenty years after the death of
Ignatius) plainly tells us, in his relation of his con-
Verfion to the Chriftian faith, ' That the power of
* godlinefs in a plain fimple Chriftian had that influ-
1 ence and operation on his foul, that he could not but
* betake himlelf to a ferious and Uriel: life :' And yet
before he was a Cynic ; a Uriel: feci.. And this gave
him joy at his martyrdom, having fpent his days as a
ferious teacher, and a good example. And Eufebius
relates, c That though he was alfo a follower of Plato's
* doctrine ; yet, when he faw the Chritlians piety and
' courage, he concluded, no people fo temperate, lefs
1 volup-
* Se»'«rus, Apop.p. 17c -f Ignatius Epift. ad Epbef.
i rail. Rom. i-'ui'. 1. 3 C 32.
Part II. NO C R O S S, NO CROW N. 319
' voluptuous, and more let on divine things :' \\ I
firft induced him to be a ChriiVian.J
f. V. Chrtsostom, anotjier father, fo called, 1
this down for neceflary doctrine, c To facrifi<
c foul and body to the Lord, is the highefl fci
1 can pay unto him. God promiieth mercy unto pent-
' tent finners ; but he doth not promife them they dial I
c have fo much time as to-morrow for their repent*
c ance.'
§. VI. Charles, V. emperor of Germany, king of
Spain, and lord of the Netherlands, after three and
twenty pitched fields, fix triumphs, four kingdoms
conquered, and eight principalities added to his do-
minions (a greater inilance than whom can fcaree be
given) refigned up all his pomp to other hands, and
betook himfelf to his retirement ; leaving this tefti-
mouy behind him, concerning the life he fpent in the
honours and pleafures of the world, and in that little
time of his retreat from them all : ' That the finccre
1 ltudy, profeflion, and practice of the Chriftian rcli-
1 gion, had in it fuch joys and fweetnefsj as Courts
c were ft rangers to.'
§. VIL Michael de Montaigne (a iordof France,
famous with men of letters for his book of Efl
gfveth thefe inftructions to others, and this character oi'
himfelf, viz. £ Amidlt our banquets, feafts, and ;
6 lures, let us have ever this reftraint or object of
■ Death before us ; that is, the remembrance oi* our
1 condition: And let not plealure fo much miflead or
1 tranfport us, that we altogether negh
' many ways our joys, or our feaftings, be I
« Death, and by how many holdfafts flic threats
* and you. ho did the Egyptians, who in the
' of their banquet'u
1 cheer, caufed the Anatomy of a I
' brought before them, as a memorandum and warning
' to their guefls. 1 am now, b\ n
* of God^ in fuch a taking, that withoul
grieving
Ecc. Hift. I. 4 c
320 NO CROSS, NO CROWN. Part II.
* grieving at any worldly matter, I am prepared to
1 diflodge, whenfoever he fliall pleafe to call me. I
* am every where free ; My farewel is foon taken of
* all my friends, except of myfelf. No man did ever
* prepare himfelf to quit the world more fimply and
* fully, or more generally lay afide all thoughts of it,
' than I am fully a flu red 1 (hall do. All the glory I
*, pretend in my life, is, that I have lived Quietly :
c Quietly, not according to Metrodorus, Arcefilaus,
c or Ariftippus ; but according to Myfelf- Since phi-
* lofophy could never find any way for tranquillity,
c that might be generally good ;' ic Let every man in
* his own particular feek for it." Let us not propofe
c fo fleeting and fo wavering an end unto ouifelves, as
' the Worlds Glory ; Let us conflantlv follow reafon :
' And let the Vulgar Approbation follow us that way,
* if it pleafe. I care not fo much what I am with
' others, as I refpe£t what I am In Myself : 1 will be
' rich in myfelf, and not by borrowing. Strangers fee
c but external appearances and events : Every man can
* fet a good face upon the matter, when within he is
* full of care, grief and infirmities : They fee not my
r heart, when they look upon my outward counte-
' nance. — We are nought but ceremony ; ( eremony
' doth tranfport us, and we leave the Subllance of
1 things : we hold fall by the boughs, and leave the
* trunk or body, the Subflance of things, behind us.'
§. \ Hi. Cardinal WoLSEY,the moil abfolute and
wealthy minifter of ftate this kingdom ever had, that
in his tiuafe feemed to govern Europe as well as England,
when come to the period of his life, left the world with
this clofe reflection upon himfelf; c Had I been as dili-
t to ferve my God, as I was to pleafe my king,
c he would not have left me now in my gray hairs.3
A di fmal ion for all worldly-minded men; but
thofe more efpecially who have the power and means
of doing more good than ordinary in the world, and
do it not ; which feems to have been the cafe and re-
flection of this great man.
f. IX. Sir
Part II. NO CROSS, No CROWN. 32I
§. IX. Suj'Philip Sidney (a fubjed indeed of]
land, but, they lay, chofcn king of Poland j whomq
Elizabeth called Her Philip; the prince of Ora
His Master; whole friendfhip the lord Br-
fo proud of, that he would have it part of hb epitaph,
" Here lies Sir Philip Sidney's friend;" \\ hofc death
was lamented in verfe by the then kings of France and
Scotland, and the two univerfities of England) repented
fo much at his death of that witty vanity of his life,
his Arcadia, that to prevent the unlawful kindlio
heats in others, he would have committed it fo the
flames himfelf; and left this farewel amongll his friends,
c Love my memory; cherilh my friends ; their faith to
c me may allure you that they are honed; But al
c all, govern your will and affections by the Will and
c Word of your Creator. In me behold the end of this
c World, and all its Vanities.' And indeed he was not
much out in faying fo, fince in him was to be feen the
end of all natural parts, acquired learning, and civil
accomplifhments. His farewel feems fpoken without
terror, with a clear fen fe, and an equal judgment
§. X. Secretary Wa lsi ngh am, an extraordinary man
in queen Elizabeth's time, towards the conclulion of his
days, in a letter to his fellow-fccretary, Burleigh then
lord treafurer of England, writes thus : ' \\ e have
lived enough to our Country, our Fortunes, our .sove-
reign: It is high time we begin to live to Ouilelves,
and to our God.' Which giving occafion for fome
court-droll to vifit, and try to divert him; ' Ah!
c (faith he) while we laugh, all things are feriuus
c round about us; God is ierious, when he prefei
c us; and hath patience towards us; Cftrift is lei
' when he dieth for us; the Holy Ghoft is Peri
1 when he ftrivcth with us; the whole creation is
c ous, in ferving God and us; they are feri
c and in heaven : And (hall a man that hath 0
c in his grave, Jcft and Laugh?' O that our li.ue
would weigh the conviction, advice, and conclulion
of this great man; and the greateii man, perhaps, that
S s ha*
322 NO CROSS, NO CROWN. Part II.
has borne that character in our nation. For true it is,
that none can be ferious too foon, becaufe none can be
good too foon. Away then with all foolifh talking and
jelling, and let people mind more profitable things!
§. XL John Mason, knight, who had been privy-
counfellor to four princes, and fpent much time in the
preferments and pleafure of the world, retired with
thefe pathetical and regretful fayings: c After fo many
4 years experience, Seriousness is the greater! Wifdom;
' Temperance the beft Phytic; a Good Conscience
c is the belt Eftate. And were I to live again, I would
* change the court for a cloifter, my privy-councellor's
' bullies for an hermit's retirement, and the whole life
* I lived in the palace, for one hour's enjoyment of God
* in the chapel. All things elfe forfake me, befides my
' God, my Duty, and my Prayers.5
§. XII. Sir Walter Raleigh is an eminent inftance,
being as extraordinary a man as our nation hath pro-
duced : In his perfon, well deicended ; of health,
ftrength, and a mafculine beauty: In underftanding,
quick; in judgment, found; learned and wife, valiant
and fkilful : An Hillorian, a Philofopher, a General,
a .Statefman. After a long life, full of experience, he
drops thefe excellent fayings a little before his death,
to his fon, to his wife, and to the world, viz. c Exceed
1 not in the humour of Rags and Bravery ; for thefe
' will foon wear out of fafhion : And no man is
c efteemed for Gay Garments, but by fools and
* Women. On the other fide, ieek not Riches bafely,
< nor attain them by evil means : Deftroy no man for
1 his Wealth, nor take any thing from the Poor; for the
c cry thereof will pierce the heavens : And it is moil: de-
* teilable before God, and moft difhonourable before
' worthy men, to wreil any thing from die needy and
* labouring foul : God will never profper thee, if thou
1 oifendeft therein; but ufe thy poor neighbours and
* tenants, Weil.' [A moft worthy faying ! But he adds]
1 Have compaflion on the Poor and Afflicted, and God
' will blefs thee for it: Make not the hungry foul
1 forrowful; for if he curfe thee ija the bitternefs of
f his
P.,rt 11. NO CROSS, NO CRO W X.
3*3
his foul, his prayer fhall be heard of him that made
him. Now, for the world (dear child) 1 know it
well, to perfuade thee to dive into the prr,
Rather Hand upon thy own guard again ft all ti
tempt thee to it, or may practiie upon dice; whet
in thy Confciencc, thy Reputation, or thy Eftatc ! I
Solve, that no man is Wife or Safe, but he that is I
neft. Serve God; let him be the author of all
a&ions : Commend all thy endeavours to him, |
mufl either wither or profpei them ; i'leafe him with
prayer ; left if he frown, he confound all thy for"
and labour, like the drops of rain upon the fandy ground.
Let my experienced advice, and fatherly inftj
fink deep into thy heart : So God direel thee in all
thy ways, and fill thy heart with his grace.'
Sir Walter Ralelgh's Letter to his Wife,
after his condemnation.
YOU ihall receive, my dear wife, my lafl wo
in thefe my lad lines. My Love I fend to ]
1 That you may keep when I am dead ; and my cou
* that you may remember it when I am no more
' would not, with my will, prefent you Sorrows, dear
' Befs; let them go to the grave with me, and be
c buried in the duft: and feeing that it is not the will
' of God that! fhall fee you any more, bear mj
' llruclion patiently; and with an heart like yourfelf.
' Firft, I fend you all the thanks which my heart can
' conceive, or my words exprefs, for your many tri-
* vails and cares for me which though the)' hi
c taken effecl, as you wifhed, yet my debt to*Y'
e the lefs; but pay it I never (hall in this *
c Secondly, I befeech you for the lo ? you
1 living, that you do not hid
■ but by your travails feek to help my mi
c tunes, and the right of your poor
* ing cannot avail me. who
24 NO CROSS, TJ O CROW N. Part II,
you fhall underftand, that my lands were conveyed
(bona fide) to my child; the writings were drawn at
Midfummer was a twelve-month, as divers can wit-
nefs; and I trufl my blood will quench their malice,
who defired my (laughter, that they will not feek to
kill you and yours with extreme poverty. To what
frieud to direcl you I know not ; for all mine have
left me in the true time of trial. Moft forry am I
that being furprized by death, I can leave you no
better eflate ; God hath prevented all my determina-
tions, that great God which worketh all in all. If
you can live free from want, care for no more ; for
the reft is but a vanity. Love God, and begin be-
times; in him fhall you find true, everlafting, and
endlefs comfort: When you have travelled, and
wearied yourfelf with all forts of worldly cogitations,
you fhall fit down by forrow in the end. Teach
your fon alfo to Serve and Fear God, whilil he is
young, that the fear of God may grow up in him;
then will God be an Hufband to you, and a Father
to him; an Hufoand and a Father, that can never be
taken from you. Dear Wife, I befeech you, for my
foul's fake, Pay all Poor Men. When I am dead,
no doubt but you will be much fought unto; for the
world thinks I was very rich; have a care of the fair
pretences of men; for no greater mifery can befal
you in this life, than to become a prey unto the
world, and after to be defpiled. As for me, I am
no more yours, nor you mine : Death has cut us
afuuder; and God hath divided me from the world,
and you from me. Remember your poor child, for
his father's fake, who loved you in his happielt eflate.
I fued for rny life, but (God knows) it was for you
and yours that I de tired it: For know it my dear
'wife, your child is the child of a True Man, who in
his own refpecl defpifeth death, and his mifhapen
and ugly forms. I cannot write much; God knows
how hardly I ileal this time, when all are afleep:
And it is alfo time for me to feparate my thoughts
from the world. Beg my dead body, which living
' was
Part II. N O CROS 3, N O (
'>
was denied you ; and either lay it in Sherbi
in Exeter church, by my father and
lay no more ; Time and death call od
everlafting God, powerful, infi
God Almighty, who is Goodnefs itfelf, the I
Light aud Life, keep you and yo
mercv upon Me, and forgive my perfecutors, a
accufcrs ; and fend us to meet in his |
kingdom. My dear wife, fa re we 1 ; blei
pray for me ; and let my i'rue God hold you both iq
his arms.
1 Yours that was, but not now my own,
' W ' n!i.'
Behold wifdom, refolution, nature, and
urong; in argument, wife in counill, firm, affe&io
and devout. O that your heroes and politicians would
make him their example in his death, as well as mag-
nify the great acdions of his life. I doubt not, had he
been to live over his days again, with bis
he had made lets noife, and yet clone more good to
the world and himfelf. It is a fad thing to con:
that men hardly come to know themfeives, or the world,
till they are ready to leave it.
§. XIII. Henry Wotton, knight, thought it, ' I
' greateft happinefs in this life, to be at I.
' aud to do good;' as in his latter i
fay, when he I I on paft til i I
efteemed fober and learned, w How
to repent of, and how little to do it in :'
, Sir CH R1STOPHE R liA I
his death, advifed hi
after 'the will of God in the Holy Word:' I I
J it is defervedly accounted
knowledge to underftand the law c
cuftoras of a man's country; how i
know, the flatutes of heaven, he laws <
thofe. immutable and <
teoufaefsJ To 11 and
G
326 NO CROSS, NO CROWN. Part U.
Great Monarch and Univerfal King of the world!
e I have feen an end of all perfection ; but thy com-
*' mandments, O God, are exceeding broad.' — What-
ever other knowledge a man may be endued withal,
could he by a vail and imperious mind, and an heart
as large as the fand upon the fea more, command all
the knowledge of art and nature, of words and things ;
could he attain a mattery in ail languages, and found
the depth of all arts and fciences ; could he difcourfe
the intereft of all Hares, the intrigues of all courts,
the reafon of all civil laws and conftitutions, and give
an account of all hiftories ; ' and yet not know the
' Author of his being, and the preferver of his life,
c his fovereign, and his judge: his fu reft refuge in
c troubles ; his beft friend, or worft enemy ; the fup-
c port of his life, and the hope of his death ; his future
e happinefs, and his portion for ever ; he doth but
' fapi enter defcendere in infer num, with a great deal of
w wilclom go down to hell.'
§. XV. Francis Bacon, lord high chancellor of
England, fome time before his death confefTed, c That
6 to be religious, was to live flrictly and feverely :
c For if the opinion of another world be falfe, yet the
c fweeteft life in this world, is piety, virtue, and honefly :
* If it be true, there be none fo wretched and rniferable,
• as ioofe, carnal, profane perfons.'
■§, XVI. The great duke of Momerancy, colleague
to the duke of Orleans (brother to the French king
Lewis the thirteenth) in the war by them agitated
againfl the miniftry of Cardinal Richlieu, being taken
and convicted at Lyons, a little before his beheading,
looking upon himfelf, then very richly attired ; c Ah!
€ (fays hej this becomes not a fervant of the crucified
'■ Jefus! What do I with thefe vanities about me?
c He was poor, defpifed, and naked, when he went to
' the crofs to die for my fins :' And immediately he
ilript himfelf of all his finery, and put a more grave
and mode ft garment on him. A ferious re flecl ion at a
time when he beft knew v 'hat was beft.
§. XVII.
Part II. NO CROSS, NO CROWN.
§. XVII. Henry, prince of Wales, elded ion to 1
James the Firft, of whom others fay many excellent
things, hear what account he gives ofbimfelf II 1 ait :
A pcrfon whom he loved, and that had been the com-
panion of his diveriions, being with him in his fick-
nefs, and afking him, How he did ? \V;i3, an:
many other fobercxpreihons, anfweredthus, 4 Ah 1
' J in vain wifh for that time I loft with thee, and
' Others, in vain recreations.' So vain were recreations,
and fo precious was time to a prince, and no ordinary
one neither, upon a dying-bed. But why wifhed he,
with others, for more time, but that it might be better
employed ? Thus hath the Juft Principle, and Holy Spi-
rit of God in men, throughout all generations, convii.e-
ed them of their vanity and folly upon their dying-beds,
who before were too much taken up to mind cither a
dying-bed, or a vaft eternity ; but when their days were
almoft numbered, when mortality hailened on them,
when the revelation of the righteous judgment was at the
door, and that all their worldly recreations and enjoy-
ments muft be parted with, and that eye for everfhut, and
fiefh turned to worms meat, that took delight therein ;
then, oh, then it was, the Holy Witnefs had room to
plead with conference : Then nothing but a holy, Uriel,
and fevere life was valuable ; then ■ All the world for
' a little time,' who before had given all their time fof
a little of a vain world. But if fo fhort a reprefenta-
tion of the inconfiftency of the vanities of the world
with the Chrillian life could make fo deep an imprd-
fion ; oh! to what a noble Itature, and large propor-
tion, had they been grown in all pious and heavenly
knowledge, and how much greater had their rewardl
been, if they contentedly had foregone thole pen:
entertainments of the world by times, and given the
exercife of their minds to the tuition and t oi
that Univerfal Grace and Holy Spirit of< huh
had fo long mined in darknelV, uucomprchcndcd of it,
and was at lad butjuit perceived to give I fight of what
they. had been doing all their days.
7 . ■ win.
23 NO CROSS, NO CROWN. Part IL
§. XVIII. Philip III. king of Spain, ferioufly re-
flecting upon the life he had led in the world, cried
out upon his death-bed, * Ah, how happy were I, had
* I fpcnt thefe twenty-three years that I have held my
' kingdom, in a retirement.' Crying out to his con fef-
for, ' My concern is for my foul, not my body : I
c lay all that God has given me, my dominion, power,
* and my life, at the feet of Jefus Chrift my Saviour.'
Would kings would live, as well as die fo !
§. XIX. Count Gondamor, anibaflador in England
for that very king, and held the abltit man of his
time, who took great freedom as to his religion in his
politics, ferviug his ends by thoie. ways that would befl
accomplifh them. When towards his latter end, he
grew very thoughtful of his pall: life ; and after all his
negotiations and fuccefles in bufmefs, faid to one of his
friends, ' I fear nothing in the world more than fin.'
Often profefimg, c He had rather endure hell than fin.'
So clear and ftrong were his convictions, and fo exceed-
ing finful did fin appear to him, upon aferious confider-
aiion of his ways.
§. XX. Cardinal Richlieu, after having been firft
minifter of ftate of Europe, as well as of France,' con-
feffed to old Peter de Moulin, the famous Proteftant of
that country, c That being forced upon many irregula-
< rities by that which they call REASON OF STATE,
1 he could not tell how to fatisfy his confeience for
' feveral things ; and therefore had many temptations
6 to doubt and difbelieve a God, another world, and
1 the immortality of the foul, and thereby to relieve
' his mind from any difquiet, but in vain : So ftrong,
6 he faid, was the notion of God on his foul, fo clear
c the impreffion of him upon the frame of the world,
£ fo unanimous the confent of mankind, fo powerful
* the convictions of his own confeience, that he could
' not but " Talle the power of the world to come,"
* and fo live as one that muft die, and fo die as one that
' muft live for ever.' And being afked one day,
Why he was fo fad ? anfwered, c Monfieur, Monfieur,
' the
Part II. N O CROSS, NO CROW X.
c the foul is a ferious thing ; it mull be either fid here
c for a moment, or be fad for ever.'
§. XXi. Cardinal Mazarine, reputed
flatefman of his time, and who a proof o
the fuccefTes of the French crown under his minifl
his aim was the Grandeur of the world, to ivhii
made all other confiderations fubroit : But, po
he was of another mind a little before his death :
being awakened by the fmart lafhes of confer.
which represented his foul's condition very difmal,
aftonifhment and tears he cried out, ' O my poor Loul,
* what will become of thee! Whither wilt thou
And fpoke one day thus to the queen mother of Vi »
* Madam, your favours have undone me : Were I to
1 again, I would be a Capuchin, rather than a C
§. XXII. Count OxcisTF.n N, chancellor of Swede!
a perfon of the fir ft quality, ftation, and ability i.
own country ; and whole fhare and fuccefs, not only in
the chief mini ft ry of affairs in that kingdom, but i;
greateft negociatious of Europe, during his time, I
him no lefs coniiderablc abroad. After all hi
ledge and honour, being vlfited in his retreat
public bufmefs by commiinoner Whitlock, ambaif •
to queen Chriftina, in the conelulion of their difco
he laid to the ambaflador, ' I have feen much,
c joyed much of this world ; but I never kne
' Live till now. I thank my good God that 1;
' me time to know Him, and to know Myfelf.
' the comfort I have, and all the comfort
' which is more than the whole world can
e Feeling the Good Spirit of God
c reading in this good book (holding U]
1 that came from it.' And farther .
thus to the ambaflador: k Yi
' your age and vig :;\ and in
c nefs ; but this will all leave
' day better underftand
c and then you will find tl ere is mo
T t
33o NO CROSS, NO CROW N. Part II.
c truth, comfort, and pleafure in retiring and turning
c your heart from the world, to the good Spirit of God,
c and in reading the bible, than in all the courts and
c favours of princes.' This I had, as near as 1 am able
to remember, from the ambafTador's own mouth more
than once. A very edifying hiftory, when we conlider
from whom it came ; one of the greateft and wifeft men
of his age ; while his underftanding was as found and vi-
goious, as his experience and knowledge were great.
§. XXIII. Dr. Donne, a great poet., taking his fare-
wel oi his friends, on his dying-bed, left this laying be-
hind him, for them to meafure their fancies and their
actions by : ' 1 repent of all my life, but thai part of it
c I fpent in communion with God, and doing good.5
§. XXiV. telden, one of the greateft fcholars and
antiquaries of his time : one who had taken a diligent
furvey of what knowledge was confiderable amongfl
the Jews, Heathens, and Chriftians : at laft profeffeth
this, toward the end of his days, in his conference with
biihop Ufher, c That notwithstanding he had been fo
c laborious in his inquiries, and curious in his collec-
c tions, and had pofleffed himfelf cf a treafure of
6 books and manufcripts upon all ancient fubjedls ; yet
c he could reft his foul on none, fave the fcriptures :'
And above all, that pafTage lay moil remarkable upon
his fpirit, Titus ii. u, 12, 13, 14, 15. ' For the grace
' of God, that bringeth faivation, hath appeared unto
c all men ; teaching us, that denying ungodline/s, and
c worldly lufts, we lliould live foberly, righteouily, and
' godly in this prefent world ; looking for that bleffed
' hope, and glorious appearing of the great God, and
" our Saviour Jefus Chriit ; who gave himfelf for us,
* that he might redeem us from all iniquity, and
' pnrify unto himfelf a peculiar people, zealous of
c good works : Thefe tilings fpeak and exhort, and
c rebuke with all authority.' And indeed it is one of
the moil comprchenlive pafTages in ieripture ; for it
comprifes the End, Means, and Recompense of Chrifli-
anu
5. XXV,
Part II. NO CROSS, NO CROWN. 33,
§. XXV. Hugo Grotius, than whom thefe latter
ages think they have not had a man of more univerfal
knowledge (a light, fay the Statefmen ; a light, fay the
Churchmen too) witnefs his tc Annals," and his book,
" De Jure Belli & Pacis ;" alio his " Chriftian Religion,
" and Elaborate Commentaries." He winds up his life
and choice in this remarkable faying, which fhould
abate the edge of other men's inordinate de fires after
what they falfely call learning ; namely, c I would give
* all my learning and honour for the plain integrity of
c Jean Urick,' who was a religious poor man, that
fpent eight hours of his time in prayer, eight in la-
bour, aud but eight in meals, fleep, and other ne-
ceffaries. And to one that admired his great iiiduftry,
he returned this by way of complaint : ' Ah ! I have
' confumed my life in laborioufly doin nothing.' And
to another, that inquired of his uifdom and learning
what courfe to take ? He folemnly anfwered, c Be feri-
c ous.' Such was the feufe he had, how much a ferious
life excelled, and was of force towards a dying hour.
§. XXVI. To whom 1 join Salmatius, that famous
French fcholar, and the other's contemporary; who
(after his many volumes of learning, by which he had
acquired great veneration among men of books con-
ferred fo far to have miilaken True Learning, and that
in which folid happiuefs confifts, that he exclaimed
thus againfl: himfelf : ' Oh ! I have loft a world of time !
? Time, that moil precious thing in the world ! Where-
e of, had I but one year more, it fhould be fpent in
c David's Pfalms and Paul's Epiftles. Oh, Sirs ! faid
c he to thofe about him) Mind the World lefs, and God
c more. The fear of the Lord, that is wifdom ; and to
c depart from evil, that is underitauding.'*
§. XXVII. Francis Jc/mos, an ingenious perfon,
who hath writ his own life ; as he was reading " 1 ully
" de Legibus," fell into a perfuafion, k- *ihil turart
Dewn nee fyi rue alien!;73 till in a tumult in Lyons
the
a Prov. ix 10 andxvi 17
332 NO CROSS, NO CROWN. Part II.
the Lord wonderfully delivered him from imminent
death ; io that he was forced to acknowledge a divine
Providence therein. And his fattier hearing the dan-
gerous ways that his fon was milled into, fent for him
home, where he carefully and pioufly inftrucled him,
and caufed him to read over the New Teftament ; of
which he himfelf writeth thus : c When I opened the
c New Teflament, I flrft lighted upon John's firft chap-
* ter, "In the beginning was the Word," &c. I read
8 part of the chapter, and was luddenly convinced, that
' the Divinity of the Argument, and the majefty and
' authority of the writing, did exceedingly excel all the
' eloquence of Human Writings : My body trembled,
c my mind was aftonifhed, and was fo affected all that
c day, that I knew not where and what I was. Thou
c waft mindful of me, O my God, according to the multi-
* tude of thy mercies, and called!!: home thy loft fheep
' into the fold.' And as Juilin Martyr of old, fo he of
late profeiTed, c That the power of godlinefs, in a plain
c fimple Chriftian, wrought fo upon him, that he could
* not but take up a ftri£t and a ferious life.'
§. XXVIII. A. Rivetus, a man of learning, and
much reverenced in the Dutch nation, after along life of
ftudy, in fearch of divine knowledge, upon his death-
bed, being difcourfed by his friend of heavenly things,
brake forth in this manner ; f God has learned me more
' of himfelf in ten days ficknefs, than I could get by
c all my Labour and Studies.' So near a way, fo fhort
a cut it is to the knowledge of God, when people come
into the Right Way, which is, To turn in their minds
and hearts to the voice of God, and learn of him, who
is a Spirit, to be taught of him, and led by him : c For
' in righteoufnefs fuch fhall be eftablifhed, and great
* fhall be their peace.'
§. XXIX. A
Part II. NO CROSS, NO CROW N. 333
. XXIX. A Letter from James Crirl of Marl-
borough, a little before his death, in the bat-
tle at fea, on the coaft of Holland, Sec.
I Believe the gooduefsof your nature, and the friend-
iliip you have always borne me, will receive with
tindnefs the lalt office of your friend. I am in health
enough of body, and (through the mercy of God in
Jeius Chrift) well difpofed in mind. This I premife,
that you may be fatisfied that what I write proceeds
not from any fantaftic terror of mind, but from a fober
refolution of what concerns myfelf, and earneil defire
to do you more good after my death, than mine exam-
ple (God of his mercy pardon the badnefs of it) in
my life-time may do you harm. 1 will not fpeak ought
of the vanity of this world; your own age and expe-
rience will lave that labour; but there is a certain thing
that goeth up and down the world, called Religion,
dreifed and pretended fantailically, and to purpofes
bad enough ; which yet, by fuch evil dealing, loieth not
its being. The Great Good God hath not left it with-
out a witnefs, more or lefs, fooner or later, in every
man's bofom, to direct us in thepurfuit of it; and for
the avoiding of thofe inextricable difquifitions and en-
tanglements our own frail reafons would perplex us
withal. God in his infinite mercy hath given us his
Holy Word; in which, as there are many things hard
to be underflood, lb there is enough plain and eafy to
quiet our minds, and direct us concerning our future
being. I confefs to God and you, 1 have been a great
neglelter, and(l fearj defpiler of it : (God of his in-
finite mercy pardon me the dreadful fault). But
when I retired myfelf from the noife and deceitful
vanity of the world, I found no true eo info it in any
other refolution, than what I had from thence. I
commend, from the bottom of my heart, the fame
to. your (I hope) happy ufe. Dear Hugh, let .us be
more generous, than to believe we die as the beafts
fc that
334 N O C R O SS, NO CROW N, Part If,
c that perifh; but with aCbriftian, manly, brave refolu-
c tion, look to what is eternal. I will not trouble vou
■ farther. The only Great God and Holy God, Father,
c Son, and Koly Ghoft, direct you to an happy end of
£ your life, and lend us a joyful refurrection!
5 So prays your true friend,
Marlborough
§. XXX. The late Sir Henry Vane mufl be too
frefh in memory to need a character; but it is certain
his parts were of the firft rate, and fuperior to the gene-
rality of men ; yet he would often fay, ' He owed them
c to religion.' In his youth he was much addicted to
company, and promifed little to buhnefs; but in read-
ing of a book called c< The Signs of a Godly Man,"
and being convicted in himfelf that they were juft,
but that he had no (hare in any one of them ; he fell
into that extreme Anguifh and Horror, that for fome
Days and Nights he took little food or reft ; which at
once diiiblved his old friendfnips, and made thofe im-
preffions and resolutions to religion, that neither Uni-
Verhty, Courts, Princes, nor Parents, nor any LoiTes,
or Difappointments, that threatened his New Courfe
of Life, could weaken or alter. And though this laid
him under fome difadvantages for a time, his great in-
tegrity and abilities quickly broke through that ob-
scurity; i'o that thofe of very differing fentiments did
not only admire, but very often defired him to accept
the moil eminent negociations of his country; which
he ferved according to his own principles, with great
iuccefs, and a remarkable felf-denial. This great
man's maxim was, ' Religion was the Bell Mailer, and
u the Bell Friend ; for it made men wile, and would
1 never leave them that never left it;' which he
found true in himfelf; For as it made him wifcr than
thofe that had been his teachers, fo it made him firmer
than any hero, having fotnething more than nature to
fupport him (which was the judgment as well of fo-
reigners as others, that had the curiofay to fee him
die;:
Part II. NO CROSS, NO C R O W 335
die); making good fame meditations of his own, viz.
' The Day of Death is the judge of all our otl
c the very trial and touchflone of thea&ionsof oar lit'-.
' It is the end that crowns the work, and a ( ;
4 Death honoureth a man's whole life. rJ he i
1 corruption and lofsofthis life, is the \ . into a
1 better. Death is no lefs effential to us, than to live
1 or to be born. In flying Death, :hou flieft thyfelf;
' thy eflence is equally parted into thefe two. Life
1 and death. It is no final I reproach to a ChriftianJ
* whofe faith is in immortality, and the blefledneis of
* another life, to fear Death much, which is the ne-
* ceffary paffage thereunto.'
§. XXXI. Abraham Cowley (whom to name, is
enough with the men of wit of our time and nation)
fpeaks not lefs in favour of the Temperance and Soli-
tude lb much laboured in the preceding difcourfe:
Yet that his judgment may have the more force with
the reader, it may be fit that I fhould fay, Th
was a man of a fweet and lingular wit, great learning,
and an even judgment; that had known what cities,
univeriities, and courts could afford; and that not on!"/
at home, but in divers nations abroad. Wearied with
the world, he broke through all the entanglemem ; of
it; and, which was hardeft, great friend ihip, and a
perpetual praife; and retired to a folitary cottag \
Birn-Elms, where his garden was his pleafiirc, an I he
his own gardener: Whence he giveth us this following
dodlrine pf retire n which may
how well he was pleafcd in ; : The firit
' work , faith he) that a man mnft do to make himfelf
4 capable of the good of folitude, is the very 1
1 t\Qu of all lufts : for how is it poflibie for a
4 to enjoy himfelf, while his affcclions are tied to
' things without hinifelf. The firft minifter ef ftate
* hath not lb much bufinefe in pu
* hath in private: If the one have liti
4 alone, the other hath be any;
c the one hath but | irt of the affairs of atiou,
4 the other all the ' G . r hir*
■ confic
33(> NO CROSS, NO CROWN. Part II.
confideration. There is no faying fhocks me fo much,
as that which I hear very often, <c That a man
doth not know how to pafs his time." ' It would
have been but ill fpoken of Methufelah, in the nine
hundred fixty-ninth year of his life. But that is
not to deceive the world, but to deceive ourfelves, as
Gtyintilian faith, Vitam fnllere, To draw on dill, and
a mule and deceive our life, till it be advanced infeu-
iibly to the fatal period, and fall into that pit
which nature hath prepared for it. The meaning of
all this is no more, than that moft vulgar faying,
; Bene qui latuit, bene vixit;" ( He hath lived well,
who hath lain well hidden. Which, if it be a truth,
the world is ftffficiently deceived ; For my part, I
think it is ; and that the pleafanteft condition in life
is incognito. What a brave privilege is it, to be
free from all contentions, from all envying, or being
envied, from receiving and from paying all kind of
ceremonies ! We are here amonglt the vait and no-
ble fcenes of nature; we are there among the pitiful
ftiifts of policy : We walk here in the light, and
open ways of the divine bounty; we grope there in
the dark and confuted labyrinths of human malice:
Our fenfes are here feafted with the clear and genuine
tafte of their objects; which are all fophifticated there :
and, for the molt part overwhelmed with their con-
traries. Here pleaitire looks, methiuks, like a beau-
tiful, co.nftant* and niodeft wife; it is there an im-
pudent, fickle, and painted harlot. Here is harm-
lefs and cheap plenty; There, guilty and expenfeful
luxury. The s y of this art is certainly not to
be com cited by any other. The three fir ft men in
vorld, were a Gardener, a Ploughman, and a Gra-
: A i : ! i f a n y ma . i obj e t he fecond of thefe
was a Murderer; I de fire he would confider, that as
he was lb, He quitted our Profeflion, and turned
Builder. It is for this reafou, I fuppofe, that the (on
of Sirach forbids us to hate husbandry; becaufe
(faith he) the Moil High hath Created it. We were
i art, and taught by nature to nourifn
1 our
Part II. NO CROSS, NO CROWN.
jj/
1 our bodies by the fame earth out of which they were
c made, and to which they mu ft: return, and pay at
c laft for their iu!teaance. Behold the Original and
: Primitive Nobility of all thole Great perfons, who
c are too proud now not only to Till the ground, but
: almoit to tread upon it. We may tijk wnat we pleafe
k of lilies and lious rampant, and Ipread eagles in
c fields d'or, or d'argent ; but if heraldy were guided
c by Reafon, a Plough in a FitLD Arable would be
' the mod noble and ancient arms.'.
Bleft be the man (and bleft is he) whome'er
(Plac'd far out of the roads of Hope or Fear)
A little Field, a little Garden, feeds;
The Field gives all that Frugal nature needs :
The wealthy Garden liberally bellows
All me can afk, when fhe Luxurious grows.
The fpecious inconveniencies that wait
Upon a life of bufmefs and of ftate,
He fees (nor doth the fight difturb his reft)
By Fools defir'd, by Wicked men pofTeft.
Ah wretched, and too Solitary, he
Who loves not his own Company :
He'll feel the weight oft many a day,
Unlefs he call in fin or vanity
To help to bear't away.
Out of Martial, he gives us this following epigram
which he makes his by Tranilation and Choice, to tell
his own Solitude by : I place it here as his.
Would you be free ? 'Tis your chief wifh ^ou fay :
Come on; I'll fliew thee, friend, the certain way:
If to no feafts abroad thou lov'ft to ^o,
Whilft bounteous God doth bread at homebeftow :
If thou the goodnefs of thy clothes loth prize
By thy own Ufe, and not by others Eyes ;
If only fafe from Weathers, thou cauit dwell
In a fmall Houfe, but a convenient Shell ;
Uu If
338 NO CROSS, NO CROWN. Part II.
If thou without a Sigh or Golden Wi(h
Canft look upon thy Beechen Bowl, or dim ;
If in thy mind fuch Power and Greatnefs be,
The Perfian King's a Slave, compar'd with thee.
Whilft this hard truth I teach, methinks I fee
The moniler, London, laugh at me;
I mould at thee too, foolifh city,
If it were fit to laugh at Mifery ; .
But thy ellate I pity.
Let but thy wicked men from out thee go,
And all the fools that crowd thee fo ;
Even thou who doit thy millions boaft,
A Village lefs than iflington wilt grow ;
A Solitude almoil.
I fhall conclude him with this prayer of his own,
For the few hours of life allotted me,
Give me (great God) but Bread and Liberty ;
I'll beg no more ; if more thou'rt pleas'd to give,
I'll thankfully that Overplus receive.
If beyond This no more be freely fent,
I'll thank for This, and go away content.
Here ends the wit, the praife, the learning, the city,
the court, with Abraham Cowley, that once knew and
had them all.
§. XXXII. The lateEarl of Rochester was inferior
to nobody in wit, and hardly any body ever ufed it
worfe, if we believe him againft himfelf, in his Dying
Reflections : An account of whicli I have had from
fome that viiitcd him in his ficknefs, befides that larger
one made public by the prefent bifhop of Salifbury.
It was then that he came to think there was a God, for
he felt hislafhes on his conference; and that there was
fuch a thing as Virtue, and a Reward for it. Chrifti-
anhywas no longer a worldly or abfurd defign : But
Chrift a Saviour, and a moil Merciful one; and his
doctrines plain, juft, and reafonable, and the true way
to felicity here and hereafter : Admiring and adoring
that mercy to him, which he had treated with fo much
infidelity
Part II. NO CROSS, NO CROWN.
339
infidelity and obftinate contempt : Wiuhing only for
more life to confute his paft one, and in fonic meafure
to repair the injuries he had done to Religion by it :
Begging forgive uefs for Chrift's fake, though he thought
himfelf the mod unworthy of it for his Own. Thus
died that witty Lord Rochester : and this retreat he
made from the world he had fo great a name in. May
the loofe wits of the times, as he deiired, take W a r >; i \ a
by him, and not leave their Repentance to a Dying-Bed.
§. XXXIII. A noble young man of the family of
Howard, having too much yielded to the temptations
of youth, when upon his lick-bed (which proved his
Dying-Bed) fell under the power and agony of great
convictions, mightily bewailing himfelf in the remem-
brance of his former extravagancies ; crying ftrongly
to God to forgive him, abhorring his former courfe, and
promifing amendment, if God renewed life to him.
However, he was willing to die, having tailed of the
love and forgivenefs of God ; warning his acquaintance
and kindred that came to fee him, to fear God, and
forfake the pleasures and vanity of this world : And fo
willingly yielded his foul from the troubles of time, and
frailties of mortality.
■ §. XXXIV. The late princefs Elizabeth of the
Rhine, of right claimeth a memorial in this difcourfe ;
her virtue giving greater luftre to her name than her
quality, which yet was of the greateft in the German
empire. She chole a fingle life, as freeft of care, and
bed fuited to the ftudy and meditation (he was always
inclined to : and the chiefeft diverfion me took, next
the air, was in fome fuch plain and houfewifely enter-
tainment, as knitting, &c. She had afmall territory which
fhe governed io well, that me (hewed herfelf fit for a
greater. She would conllantly, every Laft Day in the
week, fit in judgment, and hear and determine cauies
herfelf; where her patience, judire, and mercy were ad-
mirable ; frequently remitting her forfeitures, where
the party was poor, or otherwifc meritorious. And,
which was excellent, (hough unufual, fhe would tem-
per
340 NO CROSS, NO CROWN. Part II.
per her difcourfes with Religion, and Orangely draw
concerned paities to fubmiffiou and agreement ; exer-
cifiug not fo much the rigour of her power, as the
power of her perfuafiou. Her meeknefs and humility
appeared to me extraordinary, the never confidered
the quality, but the merit of the people the entertain-
ed. Did ihe hear of ' a retired man, hid from the
* world, and feeking after the knowledge of a better/
fhe was in re to fet him down in the catalogue ef her
charity, if he wanted it : I have cafually feen, i believe,
Fury J okens feale'd and fupericribed to the feveral poor
fubjcdls of her bounty, wnofe diftances would not fufler'
them to know one another, though they knew her whom
yet fome of them had never feen. Thus, though fhe
kept e no fumptuous table in her own court, fhe fpread
c the tables of the Poor in their folitary Cells ; breaking
t bread to virtuous pilgrims according to their want, and
c her ability. Abftemious in herfelf, and in apparel
c void of all vain ornaments.'
I muft needs fay, her mind had a noble profpeel :
Her eye was to a better and more lafting inheritance
than can be found below : which made her often to de-
fpife the great nefs of courts, and learning of the fchools,
of which fhe was an extraordinary judge. Being oace
at Hamburgh, a religious perfon, whom fhe went to
fee for religion's fake, telling her, c It was too great
c an honour for him, that he fhould have a vifitant of
c her quality come under his roof, that was allied to fo
c many great kings and princes of this world ;' fhe
!, ' if they were godly as well as great,
* it woul : I e ac honour Indeed : but if you knew what
, was, as well as I, you would value lefs
our.' Being in fome agony of fpirit, after
a religious meeting we had in her own chamber, flic
■u Ipard thing to 1 ful to what one
>: Oh the v ft rait ! 1 am afraid I am not
fpirit to walk in it.' After
ing, (1 ! thefe words; ' I have re-
' cords in m} library, that the Gofpel was firft brought
* out of England hither into Germany by the Knglifh,
' and
Part II. NO CROS S, N O CRO W 3 | r
* and now it is come again.' She once withdrew^ 011
purpofe to give her fervants the liberty of difcourfiug
us, tn.it they might the more freely put what qu< ftions
of coufcience they d to be fatisfied in; for they
were relig- ■;• : uffering both them, and the pooreft
of her town, to fit by her, in her own bed er,
where we had two meetings. I cannot forget her ! aft
"Words when I took my leave of her: " Let rti<
" you to remember me, though I live at this di(
ec and that you mould never fee me more. I tha
" you for this good time; and know, and be afiui- ,
" though my condition f me to divers t<
" tious, yet my foul hath ftrong defires after the beft
" things." She lived her fingle life till about fixty
years of age, and then departed at her own houfe in
Herwerdeu, which was about* two years fince; a*
much lamented, as Hie had lived beloved ori the peo-
ple: To whofe Real Worth, I do, with Relig- is
Gratitude for her kind reception, dedicate this memo-
rial.
§. XXXV. Bulstro de Wh i t loc K has left, his own
character in his " Memorials of Engiifh affairs;" a
book that mews both his employments and greater
abilities. He was a 1 moil: ever a commiiiioner a .
companion with thofe great men, that the Ion's aud
commons of England, at feveral times, appointe I to
treat with King Charles L for a per.ee. He was co
tnillioner of the great feal, ambaffador to the crown of
Swedeland, and fometimes prefident.of ti ncil:
A fcholar, a lawyer, a ftatefman ; in fhort, I
of the moft accomplifhed men of the a • .
with him fometimes at his own houfe in
wh me that account I f chan-
cellor Ox< ifteru, amo i£ fl mai
this ible. '
he, ' ti
' a . oi 1 ';i the
■
edition of 1
341 NO CROSS, NO CROWN. Part II.
c hearts and fouls of men. There have been indeed
c divers forms and fhapes of things, through the many
c difpeufations of God to men, anfwerable to his own
c wife ends, in reference to the low and uncertain fiate
c of man in the world, but the Old World had the
c Spirit of God, for it flrove with them; and the New
' World has had the Spirit of God, both Jew and
c Gentile; and it llrives with all ; and they that have
' been led by it, have been the good people in every
' difpenfatiou of God to the world. And I myfelf
c muit fay. I have felt it from a child to convince me
' of my evil and vanity; and it has often given me a
c true meafure of this poor world, and feme tafte of
e divine things: and it is my grief I did not more
: early apply my foul to it. For I can fay, fmce my
c retirement from the greatnefs and hurries of the
world, ] have felt fomething of the work and comfort
c of it, and that it is both ready and able to in-
c ftruft, and lead, and preierve thofe that will humbly
c and fmcerely hearken to it. So that my religion is
c the Good Spirit of God in my heart ; 1 mean, what
c that has wrought in me and for me.' After meeting
at his houfe, to which he gave an entire liberty for all
that pleafed to come, he was fo deeply affedted with the
teftimony of the Light, Spirit, and Grace of Chrift in
Man, as the Golpel Difpenfation, that after the meet-
ing clofed in prayer, he rofe up, and pulled off his
hat, and faid, ' This is the Everlafting Gofpel I have
* heard this day: and 1 humbly blefs the name of God,
' that he has let me live to fee this day, in which the
' Ancient Gofpel is again preached to them that dwell
* upon the earth.'
:XXVI. A lifter of the family of Prnn, of Penn,
in B tckinghamfhire, a young woman delighting in the
and i of the world, was feized with a
it illnefs that proved mortal to her. In the
time ofcher (he fell into great diirrels of foul,
bitterly bewailing the want of that inward peace which
makes a death-b( to the righteous. After feveral
g, a little i tion appeared after
this
Part II. NO CROSS, NO CROWN.
343
this manner. She was fome hours in a kind of a Trance ;
fhe apprehended fhe was brought into a place where
Chrift was ; to whom could fhe but deliver her petition,
ilie hoped to be relieved. Buther endeavours increafed
her pain ; for as fhe prefTed to deliver it, ' He turned
' his back upon her,' and would not fo much as look
towards her. But that which added to her forrow, was,
' That me beheld others admitted.' However, fhe
gave not over importuning him : And when almoft
ready to faint, and her hope to link, ' he turned one
• fide of his face towards her, and reached forth his
• hand and received her requeft : at which her trou-
• bled foul found immediate confolation.' Turning to
thole about her, fhe repeats what had befallen her ;
adding. ' Bring me my new clothes ; take off the lace
1 and finery.' And charged her relations, ■ Not to
• deck and adorn themfelves after the manner of the
c world ; for that the Lord Jefus, whom fhe had feen,
' appeared to her in the likenefs of a Plain Country
max, without any trimming or ornament whatever;
' and that his fervants ought to be like him.'
§. XXXVII. My own Father, after thirty years
employment with good fuccefs, in divers places of
eminent truft and honour in his own country; upon a
ferious reflection not long before his death, fpoke to
me in this manner, ' Son William, I am weary of the
4 world ; I would not live over my days again if I
c could command them with a wifh ; for the fnares of
1 life are greater than the fears of death. This troubles
• me, that I have offended a gracious God, that has
• followed me to this day. O have a care of fin !
■ That is the fting both of life and death. Three
• things I commend to you :' Firft, u Let nothing in this
c world tempt you to wrong your Conscience :" 'I
c charge you, do nothing againft your confciencc ; fo
e will you keep peace at home, which will be a feafl
c- to you in a day of trouble. Secondly, Whatever
' you defign to do,' " lay it juftly, and time it feafon-
" ably;" ' forthat gives fecurity and difpatch. Laftly,
" Be not troubled at difappointments ;" l for if they
c may
3 ■:
4 NO C K O S S, NO CROW N. Part II.
* may be recovered, do it ; if they cannot, trouble is
' vain. If you could not have helped it, be content ;
* there, is often peace and profit in fubmittiug to
e Providence: for afflictions make wife. If you could
c have helped it, let not your trouble exceed inftrncli-
c on for another time : Thefe rules will carry you
c with firmnefs and comfort through this inconftaut
c world.' At another time he inveighed againit the
profanenefs and impiety of the age; often crying out,
with an earneftnefs of fpirit, ' Wo to thee, O England !
* God will judge thee, O England ! Plagues are at thy
c door, O England!' Pie much bewailed, That divers
men in power, and many of the nobility and gentry
of the kingdom, were grown fo diffolute and profane;
often laying, ' God has forfaken us ; we are infatuated ;
' we will fhut our eyes ; we will not fee our true inter-
< efts and happinefs ; we fhall be cleftroyed !' Appre-
hending the confequences of the growing loofenefs of
the age to be our ruin : and that the methods molt fit
to ferve the kingdom with true credit at home and
abroad, were too much negledted; the trouble of which
did not a little help to feed his diilemper, which drew
him daily nearer to his end : and as he believed it,
fo'lefs concerned or difordered 1 never him at any time ;
of which I took good notice. Vvearied to live, as
well as near to die, he took his leave of us ; and of
me, with this expreffion, and a moft compofed counte-
nance : c Son William, if you aud your Friends keep
c to your plain Way of Preaching, and keep to your
e plain way of Living, you will make an end of the priefta
' to the end of the world. Bury me by my mother :
c live all in love : fhun all manner of evil : And I pray
' God to blefs you all ; and he will blefs yon.'
§ X i 1 1 . A n t h o n y L( » w t h e r of Malt ; a per-
fon of good fenfe, of a fwcet temper, ajuft mind, and of
a fober education; when of age to be under his own
government, was drawu by the men of plea Cure of the
town into the ufual freedoms of it, and 'was as much
a judge as any body of the fatisfaclion that way of
living
Part II- NO CROSS, NO CROWN. 345
living could jicld ; but fome time before his (icknefs,
with a free and ftrong judgment, he would frequently
upbraid himfelf, and contemn the world, for thole un-
feafonable as well as unchriftian liberties, that l'o much
abound in it ; which apprehenfion increafed by the in-
ftrucYiou of a long and fharp ficknefs : He would often
defpife their folly, and abhor their guilt; breathing,
with fome impatience, after the knowledge of the
bed: things, and the beft company ; lofmg as little
time as he could, that he might redeem the time he
had loft ; teftifying often, with a lively relifh, to the
truth of religion, from the fenfe he had of it in his own
breaft : Frequently profefling, c he kuewnojoy com-
' parable to that of being affurcd of the Love and Mercy
* ot God.' Which as he often implored with ftrong con-
victions, and a deep humility and reverence, fo he had
frequently taftes thereof before his laft period ; prell.ng
his relations and friends, in a moft ferrous and affecti-
onate manner, to * love God and one another More,
c and this vile world lefs.' And of this he was fo full,
it was almoll ever the conclufion of his moft inward dii-
couries with his family ; though he fometimes faid, c he
' could have been willing to have lived, if God had
c pleafed, to fee his younger children nearer a fettlement
e in the world ; yet he felt no deiire to live longer in
• the world, but on the terms of living better in it :' For
that he did not only think virtue the fafeft, but the
Happieft way of living : Commending and Command-
ing it to his children upon his laft bleihng.
I fhali conclude this chapter of Retired, Aged, and
Dying Perfons, with fome collecYions I have made out
of the life of a perfon of great piety aud quality of the
French nation.
§. XXXIX. Du Rent y, a young nobleman of France,
of admirable parts, as well as great biith, touched with
a fenfe of the vanity of the world, and the fweetnefs of
a retired and religious life, DOtwithftandiug the honours
and employments that waited for him, abandoi s the
pride and pomp of the world, to enjoy a life of more
X x commu-
?46 NO CROSS, NO CROWN. Part IT.
communion with God : Do but hear him : ' I avow
(faith he) that I have no guft in any thing, where
I find not Jefus Chrift. And for a foul that fpeaks
not of him, or in which we cannot tafte any efTe£t of
Grace flowing from his Spirit (which is the Principle
of Operations, both inward and outward, that are
folidly Chriftian) fpeak not to me at all of fuch an
one. Could I (as I may fay) behold both miracles
and wonders there, and yet not Jefus Chrift, nor
hear any talk of Him, I count all but amufement of
fpirit, lofs of time, and a very dangerous precipice.
Let us encourage ourfelves to lead this life unknown
and wholly hid from men, but moil known to, and
intimate with God ; divefting ourfelves, and chafing
out of our minds all thofe many fuperfluities, and
thofe many amufements, which bring with them fo
great a damage, that they take up our minds, inftead
of GoJ. So that when I conlider that which thwarts
and cuts into fo many pieces this holy, this fweet and
amiable Union, which we fhould have continually
with God, it appears, that it is only a monlieur, a
madame, a compliment, and chatting, indeed a
mere foolery ; which notwithftanding, doth ravifh
and wreft from us the time that is fo precious, and
the fellowship that is fo holy and fo defirable. Let
us quit this, I pray you, and learn to court it with
our own Mafter. Let us well underftand our part,
our own world (as we here phrafe it); not that world,
I mean, which we do renounce, but that wherein the
children of God do their duties to their Father. There
is nothing in this world fo feparate from the world,
as God ; and the greater the faints are, the greater is
their retirement Into Him. This our Saviour taught
us whilft he lived on earth, being in all his vifible
employments united to God, and retired into the
bofom of his Father. Since the time that 1 gave up
my liberty to God, as T told you, I was given to un-
derftand, to what a ftatc of Annihilation the foul
muft be brought, to render it capable of Union with
him ; I faw my foul reduced into a fmall point, con-
c tra&ed
?art II. NO CROSS, NO CROW ST. 347
* traded and fhrunk up to Nothing : And at the fame
* time I beheld myfelf, as if encompafied with what-
■ foever the world loves and pofTefYeth : and, as it were,
■ a hand removing all this far from me, throwing it
< into the ocean of annihilation. In the firft place, I
* faw removed all Exterior Things, Kingdoms, Great
< Offices, Stately Buildings, Rich Houfehold-ftuff, Cold
1 and Silver, Recreations, Pleafures •; all which are
c great Incumbrances to the foul's palling on to God ;
< of which therefore his pleafure is, that fhe be ihipped,
c that fhe may arrive at the point of uakfedneft and
' death, which will bring her into poffemon of folid
1 riches, and real life. AfTure yourfelf, there is no
1 fecurity in any eftate, but this of Dying and Anni-
c hilation ; which is, to be "baptized into Chriir's
cc death," c that we live the life of mortification. Our
c belt way is therefore, to diveft ourfelves of All,
< that the Holy Child J ei us may govern all. All that
< can be imagined in this lower world, is of fmall
6 concernment, though it were the lofing of all our
< goods, and the death of all the men in it ; this poor
6 ant-hill is not worthy of a ferious thought. Had
c we but a little Faith, and a little Love, how happy
c mould we efteem ourfelves, in giving away all, to
c attend uo more, fave on God alone; and to fay, Deus
c metis & omnia ! My God, and my All! — Being (faith
« ] ) in a chapel richly wainfeotted, and adorned with
* very excellent fculpture, and with imagery, I beheld
« it with lbme attention, having had fotne fkill in
c thefe things, and faw the bundle of flowers-de-luces,
c and of flowers in form of borders, and of every
c curious workminlhip : it was on a iudden put into
c n:y taind, " The Original of what thou feeft, would
<c not detain thee at all in feeing it." c And I per-
* ceived that indeed all thefe, arid thofe flowers them-
c felvcs (not in pictures) would not have taken me up ;
' and all the ornaments which archite&ure and art
' invent, are but things molt mean and low, running
1 'in a manner only upon Flowers, Fruits, .Branches,
* Harpies,
348 NO CROSS, NO CROW N. Part II.
Harpies, and Chimera's; part whereof are, in their
very being, but things common and low> and part
of them merely imaginary; and yet man (whocrouch-
eth to every thing) renders himfelf amorous and a
(lave of them ; no otherwise thau as if a Good work-
man mould ftand to copy out, and counterfeit, fome
trifles and fopperies. I conhdered by this fight how
poor man was to be cheated, amufed, and diverted
from nis Sovereign Good. x^Vnd iince that time, I
could make no more ftand to confider any of thefe
things : And if I did it, I mould reproach myfelf for
it ; as no fooner feeing them in churches, or elfe-
where. but this is prefently put upon my fpirit,
The Original is Nothing, the copy and the Image is
yet lefs : Each thing is Vain, except the Employ-
ment of ourfelves about God alone." An ablolute
Abnegation will be neceflary to all things, to follow
in Simplicity, without Referve or Rerledion, what
our Saviour mail work in us, or appoint for us, let it
be this or that. This way has mewed me in which
I ought to walk towards him ; and hence it is, that
ail things to me ordinarily are without any gull or
delight. 1 allure you, it is a great Iharre to a Chriftian
to pafs his days in this world more at eafe than jefus
Chrifthere paiTed his. Ah? had we but a little faith,
what rcpofe could we take out of the crofs !'
I will conclude his fayings with his dying blelTingto
his funivmg children.
6 I pray God blefs you ; and may it pleafehim toblefs
c you, and to preferve you by his Grace from the evil
• of the world, that you may have no part therein :
c and above all, my children, that you may live in the
c feaftfhd love of God, and yield due obedience to your
c mother.'
Expreffions of that weight and moment to the immor-
tal good of men, that they abundantly prove, to all
fe ifibje readers, thai the author was a man of an en-
; :ned mind, and of a foul mortified to the world,
gad quickened to fome taftcs of a fupernatural life-
Let
Part II. NO CROSS, NO CROW N.
349
Let his youth, let his quality, adorned with fo much
zeal and piety, i'o much felf denial and conftarjcy,
become exemplary to thole of worldly quality, who may
be the readers of this book, tome perhaps, will hear
that truth from the feveral authors I have reported,
whole names, death and time hive recovered from the
envy of men, that would hardly endure it from me, if
at all from the living. Be it as it will, I fhall abun-
dantly rejoice, if God fhall pleafe to make an)' part of
this difcourfe effectual to perfuade any into the love of
bolinefs, ' without which,' certain it is, < no man fhall
' fee the Lord : Lut the pure in heart fhall behold him
1 for ever.'
To conclude: I cannot pafsth/s reflection upon what
is obferved of the fayings of Dying Men, and which to
me feems to have great inftrutiion in it; viz. All men
agree, when they come to die, it is belt to be Religi-
ous: to live an Holy, Humble, StricT, and felf-denying
Life; Retired, Solitary, Temperate, and Difincumbered
of the World. Then loving God above all, and our
neighbours as ourfelves, forgiving our enemies, and
praying for them, are folid things, and the efleutial part
of religion, as the true ground of man's happinefs.
Then ail fin is ' exceeding finful,' and yields no more
pleafure: But every inordinate defire is burdeufome,
and feverely reproved. Then the world, with all the
lawful comforts in it, weighs light againil that fenfe and
ju Igment, which fuch men ha^e between the temporal
and the eternal. And lince it is thus with dying men,
what iuftrucuon is it to the living, whole pretence, for
the moft part, is a perpetual contradii! ion ? O! that men
would learn to " Number their days, that they might
" apply the;r hearts to wifdom ;" of which ct th : ft
" of the Lord is the true and only beginning." And
" Bleffed are they that fear always, for theii ieet flull
tc be preferved from the fnare oi death."
'
NO CROSS, NO CROWN. Part IL
CHAP. XXII.
J. I. Of the way of living amongft the firft Chriftians.
§. 2. Ail Exhortation to all prof effing Chriftianity,
to enibracc the foregoing Reafons and Examples.
§. 3. Plain dealing with fuch as reject them. §. 4.
Their reconrpenfes. §. 5. The Author is better
perfuaded and afTured of fome : An Exhortation to
them. §. 6. Encouragement to the Children of
Light to perfevere, from a confideration of the Ex-
cellency of their Reward; the End and Triumph of
the Chriitian Conqueror. The whole concluded
with a brief Supplication to Almighty God.
THE CONCLUSION.
S* *• Try A VINGfi milled fo many Teftimonies, as my
j[~j[ time would give me leave, in favour of this
iubjee~t, No Cross, No Crown; No Temperance, No
Happinefs; No Virtue, No Reward; No Mortification,
No Glorification: I fhall conclude with a fhort defcrip-
tion of the life and worfhip of the Chriflians within
the firft century, or hundred years, after Ghrift; What
fimplicity, what fpirituality, what holy love and com-
munion did in that blefled age abound among them \
It is delivered originally by Philo Judieus, and cited
by Eufebius Pamphillus, in his Ecclefiaftical Hiftory ;
' That thofe Chriflians renounced their fubftance, and
' fevered themfelves from all the cares of this life;
* and forfaking the cities, they lived folitary in fields
f and gardens. They accounted their company, who
1 followed the contrary life of cares and bullies, as
e unprofitable and hurtful to them; to the cad that
' with earned and fervent defires, they might imitate
*' thena which led this prophetical aud heavenly life.
c In many placi 1 he, this people liveth (for it
' behoved as well the Grecians as the Barbarians, to
- be partakers of this abfolute goodnefs); but in
' Egypt*
Part II. NO CROSS, NO CROWN. 35l
* Egypt, in every province they abound ; and efpecially
1 about Alexandria. From all parts the better fort
* withdrew thenifelves into the foil and place of thefe
' worfhippers (as they were called) as a moft com-
< modious place, adjoining to the Lake of Mary, in a
c valley very fit, both for its fecurity and the temper-
c anceofthe air. They are farther reported to have
' meeting-houfes, where the moil part of the day
1 was employed in worfhipping God* That they were
g great Allegorizers of the fcriptures, making them all
* figurative : That the external mew of words (or the
9 letter) refembleth the fuperfices of the body; and
1 the hidden fenfe or underftanding of the words feem
' in place of the foul; which they contemplate by their
1 beholding names, as it were in a glafs:'* That is,
their religion confifted not chiefly in reading the letter,
difputing about it, accepting things in Literal Con-
ductions, but in the Things declared of, the fub-
ftauce itfelf, bringing things nearer to the mind, foul,
and fpirit, and prefling into a more hidden and heaven-
ly fenfe; making religion to confift in the Temperance
and Sanctity of the Mind, and not in the Formal
Bodily Worfhip, fo much now-a-days in repute, fitter
to pleafe Comedians than Chriftians. Such was the
practice of thofe times: But now the cafe is altered;
people will be Chriftians, and have their worldly-
mmdednels too : But though God's kingdom fuffer vi-
olence by fuch, yet fhall they never enter; The Life
ofChrift and his followers hath in all ages been another
thing; and there is but One Way, One Guide, One
Reft ; all which are pure and holy.
§. II. But if any (notwithftanding our many fober
reafons, and numerous tefti monies from fcripture, or
the examples or experience of religious, worldly and
profane, living and dying men, at home and abroad,
of the greateft note, fame, and learning, in the whole
world) fhall yet remain lovers and imitators of the
folly
* Philo Judaeus of the worship cf Egypt and Alexand. fufeb.
Pam. Eccl. Ilift. 1. 2. c, 17.
,sz NO CPcOSS, NO CROWN. Part II*
folly and the vanity condemned; if the cries and
groans, 6ghs, and tears, and complaints and mourn-
ful v iilies of fo many refuted gieat, bay, fome fober
nien, — « O that I had had more time? — 6 that ! might
<£ live a year longer, I would live a ftricler life! — O
tc that I were a poor Jean Urick ! — All is vanity in this
<c world : — O my poor foul, whither wilt thou go? — O
u that I had the time fpe.it in vain recreatious ' — A
t: ferious life is above all;" and fuch-Iike; if, I fay,
this bv no means can prevail, but if yet they (hall pro-
ceed to folly, and follow the vain world, what greater
evidence can they give of their heady refolution to go
on impioufly ; to defpife God; to difobey his precepts;
to deny Chrift; to fcorn; not to bear his crofs; to for-
fakc the examples of his fervants; to give the lie to the
dying ferious layings and confent of all ages; to harden
themielves again ft the checks of conscience; to befool
and fport away their precious time, and poor immortal
fouls to wo and mifery? In fhort, it is plainly to disco-
ver you neither have Reafon to juftify yourfelves,
nor vet enough of Modeily to blufh at your own folly;
but, as thofe that have loft the fenfe of one and the
other, go on to " eat and drink, and rife up to play."
In vain therefore is it for you to pretend to fear the God
of heaven, whole minds ferve the god of the pleafure
of this world: In vain it is to fay, you believe in Chrift,
who receive not his felf-denying doclrine: And to no
better purpofe will ail yon do, avail. If be that had
loved " God and his neighbour, and kept the command-
" ments from his youth," was excluded from being a
difciple, " becaufe he fold not all, and followed
" Jefus;" with what confidence can you call you Helves
Chriftians, who have neither kept the commandments,
nor yet forfaken any thing to be fo? And if it was a
bar betwixt him and the eternal life he fought, that
(notwithftanding all his other virtues) love to Money,
and his external pofleflious, " could not be parted with ;"a
what
» ExotL xxxii. 6. Amos vi. ?. to 6. Eph. Iv. 17. ?,4« 2 Tim. ii.
17. Mat. xix. 16 10 22.
Part II. NO CROSS, NO CROWN. 353
what fhall be your end, who cannot deny yourfelvcs
many lefs things, but are daily multiply: op-
tions, to pleafe yourflefhly appetites ? Certainly, much
more impoffible is it to foriake the Greater. Chriil
trietl his love, in bidding him forfake All, becaufe he
knew, for all his brags, that his mind was rivetted there-
in ; not that if he had enjoyed his pofleJiions with
Chriiliau IndifTerency, they might not have been con-
tinued : But what then is their doom, whole hearts are
fo fixed in the vanities of the world, that they will
rather make them Chriftian, than not to be Chriftians
in the ufe of them ? But fuch a Chriftian this Young
Man might have been, who had more to fay for him-
felf than the ftricteft Pharifee living dare pretend to ;
yet" he went away fori owful from Jems."" Should I
afk you, if Nicodemus did well to come by night, and
be afhamed of the great Mefliah of the world ? And if
he was not Ignorant when Chrift fpake to him of the
New Birth? I know you would anfv/er me, £ He did
c very ill, and was very ignorant.' But, ftay a while,
the beam is in your own eyes ; you are ready doubtlefs
to condemn Him, and the Young Man for not doing
what you not only refufe to do yourfelvcs, but laucrh
at Others for doing. Nay, had fuch pafTages not been
writ, and were it not for the reverence fome pretend
for the Scriptures, they would both be as ftupid as
Nicodemus in their anfwers to fuch heavenly matters,
and ready to call it canting to fpeak fo ; as it is fre-
quent for you, when we fpeak to the fame effect, though
not the lame words : juft as the Jews, at what time they
called God their Father, they defpifed his Son ; and
when he fpake of fublime and heavenly myfteries, ibme
cried, " He has a devil ;" others, "He is mad :" and
moft of them, " Thefe are hard faviugs, who can bear
" them ?"
§. III. And to you all, that fport yourfclves after the
manners of the World, let me fay, that you are thofe
" who profefsyou know God, but in works deny him ;"c
Y y living
b John iii 1 c Titus i i6.
354 NO CROSS, NO CROW N. Part IL
living in tbofe pleafures which flay the Juft in your-
felves. For though you talk of believing, it is no more
than taking it for granted that there is a God, a Chrifr,
Scriptures, &c. without farther concerning yourfelves
to prove the verity thereof, to yourfelves or others,
by a Uriel: and holy eonverfation : Which flight way of
Believing, is but a light and carelefs way of ridding
yourfelves of farther examination ; and rather throwing
them off with an inconfiderate granting of them to be
fo, than giving yourfelves the trouble of making better
inquiry (leaving that to your priefls, oft-times more
ignorant, and not lefs vain and idle, than yourfelves)
which is fo far from a Gofpel Faith, that it is the leait
refpecl you can fhew to God, Scriptures, &c. and next
to which kind of Believing is nothing, under a Denial
of all.
But if you have hitherto laid afide all temptations to
Reafon and Shame, at leaft be entreated to refume
them now in a matter of this importance, and whereon
no lefs concernment refts, than your temporal and
eternal happinefs. ' Oh ! retire, retire ; obferve the
c reproofs of inftrudionin your own minds : that which
c begets fadnefs in the miclir. of mirth, which cannot
1 folace itfelf, nor be contented below immortality;
c which calls often to an account at nights, mornings,
c and other feafons ; which lets you fee the vanity, the
* folly, the end, and mifery of thefe things ; this is the
c Jnft Principle, and Holy Spirit of the Almighty
1 within vou : hear him, obey him, converfe with them
* who are led by him ; and let the glories of another
' world be eyed, and the heavenly recompenfe of re-
c ward kept in fight.' Admit not the thoughts of
former follies to revive ; but be fteady, and continually
cxercifed by his Grace, c to deny ungodlinefs and
c worldly lufts, and to live foberly, righteouily and
■ godly in this prefent world.'d For this is the true
and heavenly nature of Chriftianity, c To be fo awaken-
- cd and guided by the Spirit and Grace of God, as
« to
rf Tit. it ii 12 13 14.
Part II. NO CROSS, NO GROWN. 355
' to leave the fins and vanities of the world, and to
c have the affections regenerated, the mind reformed,
c and the whole man baptized into purity and faithful-
c nefs towards God and man, as to act with reverence,
' juftice, and mercy. To care for very few things ; to
c be content with what you have; to ufe all as if you
c ufed them not; and to be lb difentangled from the
c lulls, pleafures, profits, and honours of the world,
c as to have the mind raifed to things above, the heart
c and affections fixed there : that in all things you may
c glorify God, and be as lights let on a hill, whole
c Ihining examples may be conducing to the happinefs
c of others, who beholding fuch good works, may be
c converted, and glorify God the Father of lights, in
c whom you all would be eternally bleiTed.'
§. IV. Buuif the impenitence of any is fo great,
their purfuit of folly as earned, and, notwithstanding
what has been thus feriouily offered to reclaim them,
they are refolved to take their courfe, and not to be at
leifure for more divine things, I have this farther to
leave with them from the Almighty, who firfr. called
me to this work ; c That tribulation, anguifh, and
6 forrow fhall make their dying beds ; indignation and
' wrath fhall wind up their davs ; and trouble and
6 vexation of mind and fpirit fhall be the milerable
( fruits which they fhall reap, as the reward of all
c their wretched folly and rebellion !'2 Be not deceived,
God will not be mocked : It is lb irreverfibly decreed;
c Whatfoever is fown here, ftiall be reaped hereafter.'
And jull is the Almighty, to make good his determina-
tions upon fuch, who inftead of employing the time
given them, to c work out their falvation with fear
1 and trembling,'1 have fpent it in the pleafures of the
fiefh, which perifheth ; as if their heaven were I
Nor can it feem unreafo Liable, iince he hath thus long
waited with Remission of Sins and Eternal Life in
his hand, 10 deltribute to them that Repent ; that if
fuch will not, to recompenfe (o great obftinacy, and
love
c Rom. ii 4 $ 6 9. I*. vi 4 5 6 7 8.
3 J
56 NO CROSS, NO CROWN. Part II.
love of this perifhing world, with everlafting tribula-
tion^
§. V. But I am otherwife perfuaded of many ; yes,
I am affined the mercies of the everlafting God have
been fo extended to many, that this will prove an effec*
tual call to bring them out of the ways and cuftoms
of this corrupted and corrupting world ; and a means
for eftablifhing fuch, who hitherto have been unfaith-
ful to what they have been already convinced of. And
you, my friends, whole minds have received the Alarm,
6 whofe hearts have truly heard the voice of one cry-
c ing in the Wildernefs, where you have been ftraying
c from the Lord, Repent, Repent!' to you, in the name
of the Great and Living God, I fpeak, I cry, ' Come,
e away, come away ; ah ! what do you do there ? Why
c are you yet behind ? That is not your reft : it is pol-
c luted with the fins and vanities of a perifhing world :
c Gird up your loins ; eye your Light (One in All)
c Chrift Jefus, the fame yefterday, to-day, and for ever;
c who hath enlightened every one : Follow him ; he
c will lead you to the city of God, that has foundations,
c into which the wicked cannot enter.'h
§. VI. Mind not the difficulties of your march j
great and good things were never enterprifed and ac-
complifhed without difficulty ; which does but render
their enjoyment more pleafant and glorious in the end,
Let the holy men and women of old be your examples ;
remember good old Abraham, the excellency of whofe
faith is fet out by his obedience to the voice of God,
in forfakiug his father's houfe, kindred, country, &c.
And Moles, that might in probability have been made
a king, by faith in God, leaves Egypt's glory, and
Pharaoh's favours, and chooles rather to fojourn and
pilgrimage with the defpifed, affiidled, tormented lfra-
elites in the wildernefs, than to enjoy the pleafures of
that great court for a feafon ; efteeming Ch rift's re^
proaehes greater riches than Egypt's treasures. But,
above alt, how great v. a:; the reproach, how many the
fufter-
n
* Rev. iii 20 and x\i 27 and xxii 131415. h John l 9*
Part II. NO CROSS, MO C R G 357
fofjerings, how bitter the mockings, which jefus fuffer-
ed at the hands of his enemies? Yet with what patience,
meeknefs, forgivenefs, and conftancy, did he in all
his actions demean himfelf towards his bloody perfe-
cutors,' cc defpifing the fhame, enduring the crofa, for
" the joy that was fet before him? And hath left us this
cc glorious example, that we mould follow his Heps;"1
which hath in almoft every age been imitated by lomc
The apoftles foaled their tefti monies with their blood,
and multitudes after the example of their courtancy;
efteeming it the greateft honour, as it was always at-
tended with the hgnaileft demonftrations of the Divine
Prefence. How memorable was that of Origeoi ' If my
c father were weeping upon his knees before me, and my
6 mother hanging about my neck behind me, and all my
c brethren, lifters and kinsfolk lamenting on every
' fide, to retain me in the life and practice of the
c world, I would fling my mother to the ground, run,
c over my father, defpife all my kindred, and tread
' them under my feet, that I might run to Chrift.' Yet
it is not unknown, how dutiful and tender he was in
thole relations. Not much unlike to this, was that no-
ble and known inftance of latter times, in Galea cms
Caracciolus, marquis of Vico, who abandoned his friends,
eftate and country, refolutely faying with Mofes, ' That
' he would rather faffer afflictions with the firll reformers
' and proteftants, than enjoy his former plenty, favours
' and pleafures with his old religion.' Nor is it poffible
for any now to quit the world, and live a ferknis godly
life in Chrift, without the like fullering and perfecution,
There are among' us alio fome who have fuffered the.
dilpleafu.re of their- moft dear and intimate relations
and friends; and all thofe troubles, difgraces,
proaches, which are accuflomed to attend inch, as de-
cline the c honours, pleafures, ambition, and prefer*
' mentsof the world, and that choofe to live an humble,
* ferious, and felf-dcnying life before the Lord :' But
n. xii. t, 2. ITcb. xi. 24 to 27. Ifa. liv. 3. liek :.ii. r; 2.
1 Pet. ii. 21, 22, 23.
35§ NO CROSS, NO CROWN. Fart II.
they are very unequal to the joy and recompenfe that
follow. For though there be no afflk'ion that is not
grievous for the preient, yet what lays the man of God?
*' It works a far more exceeding weight of glory in the
* end."k This has been both the faith and experience
of thofe that in all ages have trufted in God,. c who have
c not fainted by the \vay, but, .enduring, have obtained
c an eternal diadem.'
Wherefore, *li nee we are compatTed about with To
" great a cloud of witneiTes, let us lay afide every'
" weight and burden, and the fin and vanities that do
" fo eaiily befet us; and with atconftant, holy patience
" run ourrace, having our eyes fixed upon Jefus, the
" author and fmifher of our faith, not minding what
" is behind;" fo fhall we be delivered from every
fnare. No temptations (hall gain us, no frowns fhall
fcare us from Chrift's Crofs,«and our blelTed felf-denial :
And honour, glory, immortality, and a crown of eternal
life, fhall recompenfe all our fuffe rings in the end.1
C iT^V ^orc* God! Thou loveft holinefs, and purity
c \_/ is thy delight in the earth. Wherefore, I pray
* thee, make an end of fin, and flnifh trajTgreffion,
6 and bring in thy everlafting righteoufneTs to the fouls
' of men, that thy poor creation may be delivered from
' the bondage it groans under, and the earth enjoy her
c fabbath again: That thy great name maybe lifted. up
8 in all nations, and thy falvation renowned to the ends
' of the world. For thine is the kingdom, the power,
c and the glory for ever. Amen."
k 2 Tim. Hi. 12. i Pet. iv. r to c. *Hcb. xi. i. Rom. v. i
to 4. Phil. iii. 13. Rom. ii. 7.
N
1
j
J8
m&\
vm
1
§1
^■fSly^K
fl
@M£Ir
s " ■'■■■"' '
., ■ it
H
MR
Kfiffl
^^H h ■
«
«1
- >* •
.. •'
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11