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Which was before I professed the communion I am now of.

This concern of mind and dejection of spirit was visible to our neighbours; and we are not ashamed to own, that the terrors of the Lord took such hold upon us, because we had long, under a profession of religion, grieved God's Holy Spirit, that reproved us in secret for our disobedience; that as we abhorred to think of continuing in our old sins, so we feared to use lawful things, lest we should use them unlawfully. Our heaven seemed to melt away, and our earth to be removed out of its place; and we were like men, as the apostle said, upon whom the ends of the world were come. God knows it was so in this day; the brightness of his coming to our souls discovered, and the breath of his mouth destroyed every plant he had not planted in us. He was a swift witness against every evil thought and every unfruitful work; and, blessed be his name, we were not offended in him, or at his righteous judgments. Now it was that a grand inquest came upon our whole life: every word, thought, and deed was brought to judgment, the root examined, and its tendency considered. "The lust of the eye, the lust of the flesh, and the pride of life," were opened to our view; the mystery of iniquity in us. And by knowing the evil leaven, and its divers evil effects in ourselves, how it had wrought, and what it had done, we came to have a sense and knowledge of the states of others: and what we could not, nay, we dare not let live and continue in ourselves, as being manifested to us to proceed from an evil principle in the time of man's degeneracy, we could not comply with in others. Now this I say, and that in the fear and presence of the all-seeing, just God, the present honours and respect of the world, among other things, became burdensome to us: we saw they had no being in paradise, that they grew in the night-time, and came from an ill root; and that they only delighted a vain and ill mind, and that much pride and folly were in them.

This is our second reason why we refuse to practise the accustomed ceremonies of honour and respect; because we find no such notion or expression of honour and respect, recommended to us by the Holy Ghost in the Scriptures of truth.

Howbeit, he was an excellent man: he feared God, and wrought righteousness. And in this very thing also he pleased God, and even the king too, at last, that had most cause to be angry with him: for he advanced him to Haman's dignity; and if it could be to greater honour. It is true, sad news first came; no less than destruction to Mordecai, and the whole people of the Jews besides, for his sake: but Mordecai's integrity and humiliation, his fasting, and strong cries to God prevailed, and the people were saved, and poor condemned Mordecai comes, after all, to be exalted above the princes, whether in this or any other respect. They that endure faithful in that which they are convinced God requires of them, though against the grain and humour of the world and themselves too, they shall find a blessed recompense in the end. My brethren, remember the cup of cold water: "We shall 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 worship me, I will give thee all the glory of the world:" shall we bow then? O no! Let us follow our blessed Leader.

It was familiar thus to do among the Jews, under their degeneracy; wherefore one came to Christ, and said, "Good master, what shall I do to have eternal life?" It was a salutation or address of respect in those times. It is familiar now: good my lord, good sir, good master, do this, or do that. But what was Christ's answer? how did he take it? "Why callest thou me good?" says Christ; "there is none good, save one, that is God." He rejected it that had more right to keep it than all mankind: and why? Because there was one greater than he; and that he saw the man addressed it to his manhood, after the way of the times, and not to his divinity which dwelt within it: therefore Christ refuses it, showing and instructing us that we should not give such epithets and titles commonly to men; for good being due alone to God and godliness, it can only be said in flattery to fallen man, and therefore sinful to be so said.

This plain and exact life well became Him, that was on purpose manifested to return and restore man from his lamentable degeneracy, to the innocency and purity of his first creation; who has taught us to be careful how we use and give attributes unto man by that most severe saying, "That every idle word that man shall speak, he shall give an account thereof in the day of judgment." And that which should warn all men of the latitude they take herein, and sufficiently justifies our tenderness is this, That man can scarcely commit greater injury and offence against Almighty God, than to ascribe 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 another. Besides, it is so near the sin of the aspiring fallen angels, that affected to be greater and better than they were made and stated by the great Lord of all, and to entitle man to a station above his make and orb, looks so like idolatry that it is hard to think how men and women professing Christianity, and seriously reflecting upon their vanity and evil in these things, can continue in them, much less plead for them; and least of all reproach and deride those that through tenderness of conscience cannot use and give them. It seems that Elihu did not dare to do it; but put such weight upon the matter as to give this for one reason for his forbearance, to wit, lest my Maker should soon take me away: that is, for fear God should strike me dead, I dare not give man titles that are above him, or titles merely to please him. I may not, by any means, gratify that spirit which lusteth after such things. God is to be exalted, and man abased. God is jealous of man's being set higher than his station: he will have him keep his place, know his original, and remember the rock from whence he came: that what he has is borrowed; not his own but his Maker's, who brought him forth and sustained him; which man is very apt to forget: and lest I should be accessory to it by flattering titles, instead of telling him truly and plainly what he is, and using them as he ought to be treated, and thereby provoke my Maker to displeasure, and he in his anger and jealousy should take me soon away, or bring sudden death and an untimely end upon me, I dare not use, I dare not give such titles unto men.

SOME TESTIMONIES FROM ANCIENT AND MODERN WRITERS IN FAVOUR OF OUR BEHAVIOUR.

No, let blood and name go together; but pray let nobility and virtue keep company, for they are nearest of kin. It is thus profited by God himself, that best knows how to apportion things with an equal and just hand. He neither likes nor dislikes by descent; nor does He regard what people were, but are. He remembers not the righteousness of any man that leaves his righteousness; much less any unrighteous man for the righteousness of his ancestor.

But in such persons' follies we have a specimen of man; what a creature he is in his lapse from his primitive image. All this, as Jesus said of sin of old, comes from within; that is the disregard that men and women have to the word of their Creator in their hearts; which shows pride and teaches humility, and self-abasement, and directs the mind to the true object of honour and worship; and that with an awe and reverence suitable to his sovereignty and majesty. Poor mortals! But living dirt! Made of what they tread on: who, with all their pride, cannot secure themselves from the spoil of sickness, much less from the stroke of death! O! did people consider the inconstancy of all visible things, the cross and adverse occurrences of man's life, the certainty of his departure, and eternal judgment, it is to be hoped they would bring their deeds to Christ's light in their hearts, and they would see if they were wrought in God, or not, as the beloved disciple tells us from his dear Master's mouth. Art thou shapely, comely, beautiful--the exact draught of a human creature? Admire that Power that made thee so. 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 holiness, the ornament of the beloved of God. Art thou homely or deformed; magnify that goodness that did not make thee a beast; and with the grace that is given unto thee, for it has appeared unto all, learn to adorn thy soul with enduring beauty. Remember the King of heaven's daughter, the church, of which true Christians are members, is all glorious within. And if thy soul excel, thy body will only set off the lustre of thy mind. Nothing is homely in God's sight but sin; and that man and woman that commune with their own hearts, and sin not; who, in the light of holy Jesus, watch over the movings and inclinations of their own souls, and that suppress every evil in its conception, they love the yoke and cross of Christ, and are daily by it crucified to the world, but live to God in that life which outlives the fading satisfactions of it.

Such good sayings as these, Be ready to teach: answer with meekness: let every man speak as of the gift of God that is in him: if anything be revealed to him that sits by, let the first hold his peace: be not lords over God's heritage, but meek and lowly; washing the feet of the people, as Jesus did those of his poor disciples;--are unreasonable and antiquated instructions with some clergy, and it is little less than heresy to remind them of these things: a mark of great disaffection to the church in their opinion. For by this time their pride has made them the church, and the people but the porch at best; a cipher that signifies nothing, unless they clap their figure before it: forgetting, that if they were as good as they should be, they could be but ministers, stewards, and under-shepherds; that is, servants to the church, family, flock, and heritage of God: and not that they are that church, family, flock, and heritage, which they are only servants unto. Remember the words of Christ, "Let him that would be greatest be your servant."

And for the other sin of avarice, they can only avoid it, and speak truth thus; that never feeding the flock, they cannot be said 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 himself, from the practice of the proud, covetous, false prophets of old, that the people gave their money for that which was not bread, and their labour for that which did not profit them: And why? Because then the priest had no vision; and too many now despise it.

Judas's religion fell in thorny ground: love of money choked him. Pride and anger in the Jews endeavoured to murder Christ; but till covetousness set her hand to effect it, they were all at a loss. They found Judas had the bag, and probably loved money; they would try him, and did. The price was set, and Judas betrays his Master, his Lord, into the hands of his most cruel adversaries. But to do him right he returned the money, and to be revenged on himself, was his own hangman. A wicked act, a wicked end. Come on, you covetous: what say you now to brother Judas? was he not an ill man? did he not very wickedly? Yes, yes: would you have done so? No, no: by no means. Very well; but so said those wicked Jews of stoning the prophets, and that yet crucified the beloved Son of God; He that came to save them, and would have done it, if they had received Him, and not rejected the day of their visitation. Rub your eyes well, for the dust is got into them; and carefully read in your own consciences, and see if, out of love to money, you have not betrayed the Just One in yourselves, and so are brethren with Judas in iniquity. I speak for God against an idol; bear with me. Have you not resisted, yea, quenched the good Spirit of Christ in your pursuit after your beloved wealth? Examine yourselves, try yourselves; know ye not your own selves: if Christ dwell not, if He rule not, and be not above all beloved in you, ye are reprobates: in an undone condition!

"Multa Luxuriae desunt, omnia avaritiae."

Which is,

"Much is wanting to luxury, all to avarice."

To which saying I have a mind to add one member, and render it thus: poverty wants some, luxury many, avarice all things. Somebody saith of a virtuous and wise man that having nothing, he hath all. This is just his antipode, who having all things, yet hath nothing.

And O! what man's condition can be worse Than his, whom plenty starves, and blessings curse? The beggars but a common fate deplore, The rich poor man's emphatically poor.

"I wonder how it cometh to pass, that there hath never been any law made against him: against him do I say? I mean for him. As there are public provisions made for all other madmen, it is very reasonable that the king should appoint some persons to manage his estate, during his life, for his heirs commonly need not that care, and out of it to make it their business to see that he should not want alimony befitting their 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 these really poor men, who are, methinks, to be respectfully treated, in regard of their quality. I might be endless against them, but I am almost choked with the superabundance of the matter. Too much plenty impoverisheth me, as it doth them." Thus much against avarice, that moth of the soul, and canker of the mind.

This carries a serious reprehension to the luxurious eater and drinker, who is taken up with an excessive care of his palate, what shall he eat, and what shall he drink: who being often at a loss what to have next, therefore has an officer to invent, and a cook to dress, disguise, and drown the species, that it may cheat the eye, look new and strange; and all to excite an appetite, or raise an admiration. To be sure there is great variety, and that curious and costly; the sauce, it may be, dearer than the meat; and so full is he fed, that without it he can scarce find out a stomach; which is to force a hunger, rather than to satisfy it.--And as he eats, so he drinks: rarely for thirst, but pleasure: to please his palate. For that purpose he will have divers sorts, and he must taste them all: one, however good, is dull and tiresome; variety is more delightful than the best; and therefore the whole world is little enough to fill his cellar. But were he temperate in his proportions, his variety might be imputed rather to curiosity than luxury. But what the temperate man uses as a cordial, he drinks by full draughts, till inflamed by excess, he is fitted to be an instrument of mischief, if not to other persons, yet always to himself, whom perhaps at last he knows not: for such brutality are some come to, they will sip themselves out of their own knowledge. This is the lust of the flesh, that is not of the Father, but of the world; for upon this comes in the music and dance, and mirth, and the laughter, which is madness; that the noise of one pleasure may drown the iniquity of another, lest his own heart should deal too plainly with him. Thus the luxurious live: they forget God, they regard not the afflicted. O that the sons and daughters of men would consider their wantonness and their iniquity in these things! How ill do they requite the goodness of God in the use and abuse of the plenty He yields them! How cruel are they to his creatures, how lavish of their lives and virtue, how thankless for them: forgetting the Giver, and abusing his gifts, and despising counsel, and casting instruction behind them! They lose tenderness and forget duty, being swallowed up of voluptuousness, adding one excess to another. God rebuked this sin in the Jews, by the prophet Amos: "Ye that put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the stall; that chant to the sound of the viol, and invent to themselves instruments of music, like David; that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph." These, it seems, 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 these are the great parts of luxury struck at in this discourse. Remember the rich man, with all his sumptuous fare, went to hell: and the apostle pronounces heavy woes upon those "whose god is their belly: for such glory in their shame."

Christ places these things to the courts of worldly kings, not his kingdom: making them unseemly in his followers: his feast therefore, to the multitude, which was his miracle, was plain and simple; enough, but without curiosity or art of cookery: and it went down well, for they were hungry; the best and fittest time to eat. And the apostle, in his directions to his much-beloved Timothy, debases the lovers of worldly fulness; advising him to godliness and content as the chiefest gain: adding, "and having food and raiment, let us therewith be content." Behold the abstemious, and most contented life of those pilgrims, the sons of heaven, and immortal offspring of the great power of God; they were in fasts and perils often, and ate what was set before them; and in all conditions learned to be contented. O blessed men! O blessed spirits! Let my soul dwell with yours for ever.

The very practice, and garb, and vanity of this age being as liable to the wrath of God, which hangs over England and Europe, and is ready to be executed on their rebellious inhabitants.

For if the Christian religion had admitted the possession of this world in any other sense than the simple and naked use of those creatures, really given of God for the necessity and convenience of the whole creation; for instance, did it allow all that pride, vanity, curiosity, pomp, exchange of apparel, honours, preferments, fashions, and the customary recreations of the world, with whatever may delight and gratify their senses; then what need of a daily cross; a self-denying life; working out salvation with fear and trembling; seeking the things that are above; having the treasure and heart in heaven; no idle talking, no vain jesting, but fearing and meditating all the day long; undergoing all reproach, scorn, hard usage, bitter mockings, and cruel deaths? What need these things? And why should they be expected in order to that glorious immortality and eternal crown, if the vanity, pride, expense, idleness, concupiscence, envy, malice, and whole manner of living among the called Christians, were allowed by the Christian religion? No certainly; but as the Lord Jesus Christ well knew in what foolish trifles and vain pleasures, as well as grosser impieties, the minds of men and women were fixed, and how much they were degenerated from the heavenly principle of life, into a lustful or unlawful seeking after the enjoyments of this perishing world, nay, inventing daily new satisfactions to gratify the carnal appetites, so did He not less foresee the difficulty that all would have to relinquish and forsake them at his call, and with what great unwillingness they would take their leave of them, and be weaned from them. Wherefore to induce them to it, He did not speak unto them in the language of the law, that they should have an earthly Canaan, great dignities, a numerous issue, a long life, and the like: no, rather the contrary, at least to take these things in their course; but He speaks to them in a higher strain; namely, He assures them of a kingdom and a crown that are immortal, that neither time, cruelty, death, grave, or hell, with all its instruments, shall ever be able to disappoint or take away from those who should believe and obey Him. Further, that they should be taken into that near alliance of loving friends, yea, the intimate divine relation of dear brethren, and co-heirs with Him of all celestial happiness, and a glorious immortality. Wherefore, if it be recorded that those who heard not Moses were to die, much more they who refuse to hear and obey the precepts of this great and eternal Rewarder of all that diligently seek and follow Him.

O! the mystery of godliness, the heavenly life, the true Christian, are another thing. Wherefore we conclude that as the design of the devil, where he cannot involve and draw into gross sin, is to busy, delight, and allure the minds of men and women by more seeming innocent entertainments, on purpose that he may more easily secure them from minding their duty and progress, and obedience to the only true God, which is eternal life; and thereby take up their minds from heavenly and eternal things; so those who would be delivered from these snares should mind the holy, just, grave, and self-denying teachings of God's grace and Spirit in themselves, that they may reject, and for ever abandon the like vanity and evil; and by a reformed conversation condemn the world of its intemperance: so will the true discipleship be obtained: for otherwise many enormous consequences and pernicious effects will follow. It is to encourage such impious persons, to continue and proceed in the like trades of feeding the people's lusts; and thereby such make themselves partakers of their plagues, who by continual fresh desire to the like curiosities, and that way of spending time and estate, induce them to spend more time in studying how to abuse time; lest, through their pinching and small allowance, those prodigals should call their father's house to mind: for whatsoever any think, more pleasant baits, alluring objects, grateful entertainments, cunning emissaries, acceptable sermons, insinuating lectures, taking orators, the crafty devil has not ever had, by which to entice and insnare the minds of people, and totally to divert them from heavenly reflections and divine meditations, than the attire, sports, plays, and pastimes of this godless age, the school and shop of Satan, hitherto so reasonably condemned.

NO CROSS, NO CROWN.

THE

SECOND PART:

CONTAINING

AN ACCOUNT OF THE REMARKABLE SAYINGS

MEN EMINENT FOR THEIR GREATNESS, LEARNING, OR VIRTUE;

COLLECTED IN FAVOUR OF THE TRUTH DELIVERED IN THE

FIRST PART;

BY WILLIAM PENN.

PREFACE

No Cross, No Crown, should have ended here; but that the power which examples and authorities have put upon the minds of the people, above the most reasonable and pressing arguments, inclined me to present my readers with some of those many instances that might be given, in favour of the virtuous life recommended in our discourse. I chose to cast them into three sorts of testimonies, not after the threefold subject of the book; but suitable to the times, qualities, and circumstances of the persons that gave them forth; whose divers excellencies and stations have transmitted their names with reputation to our own times. The first testimony comes from those called Heathens; the second from professed Christians; and the last, from retired, aged, and dying men; being their last and serious reflections, to which no ostentation or worldly interests could induce them. Where it will be easy for the considerate reader to observe, how much the pride, avarice, and luxury of the world stood reprehended in the judgments of persons of great credit amongst men; and what was that life and conduct, that in their most retired meditations, when their sight was clearest, and judgment most free and disabused, they thought would give peace here, and lay foundations of eternal blessedness.

A rhetorician, bragging himself of his art, was reproved by a Lacedaemonian; "Dost thou call that an art," saith he, "which hath not truth for its object?" Also a Lacedaemonian being presented with a harp after dinner, by a musical person, "I do not," saith he, "know how to play the fool." Another being asked, what he thought of a poet of the times, answered, "Good for nothing but to corrupt youth." Nor was this only the wisdom and virtue of some particular persons, which may be thought to have given light to the dark body of their courts; but their government was wise and just, and the people generally obeyed it; making virtue to be true honour, and that honour dearer to them than life.

These were the sentiments of the ancient grandees of the world, to wit, emperors, kings, princes, captains, statesmen, &c. not unworthy of the thoughts of persons of the same figure and quality now in being: and for that end they are here collected, that such may with more ease and brevity behold the true statutes of the ancients, not lost or lessened by the decays of time.

Plut. Herod.

Plut. Laert.

According to the Athenian account.

Herod. Halic.

Stob. Sent. 3.

Clem. Alex. Strom.

Baart. Suid. Protag. Stob. xxviii.

Laert. Stob.

Laert. Plut. Sympos. Sap. Sep. Stob. Ser.

Plutarch. Stob. xxviii.

Cic. lib. de Orat.

Plin.

Vid. Suid.

Cic. Tusc. Quest. 5; Clem. Alex. Strom.

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