LIBRARY

OF THE

A DONATION

FROM

Kccciucd

No Crofs, No Cromn^

In Two PARTS,

No Crofsy no Crowi, ^f

Containing a

DISCOURSE',

Shewing the

NATURE and DISCIPLINE Of the Holy

Crofs of Chrift,

And that

The Benyal of SELF, and daily Bearing of CHRISTs CROSS, is the alone Way to the Re/i and Kingdom of Go d.

The Eighth Edition, Correfted,

^•l?7d ]t{\is /aid unto his Difciples \ If^ny Man njui II come after me, let him de-ny hijti/elf, and take up his daily C R Q $ S, and fcilo^jj mcy Luke 19. 23.

I ha^e fought a good Tight y I have fnijhed my Courje^ I ha-ve kept the Faith: Hence there is laid up for me a CROWN of Right eoujnefsy ^jjhich the Lord the Righteous fudge fkall give me at that Day; and not to me only, but u,?:tQ all them alfo^ thai

THE

PREFACE.

READER,

TH E great Bujinefs of Man's Life iSy to anfwer the End for which he Lives; and that is^ To glorify God, and fave his own Soul: This is the Decree of Heaven^ as old as the World, But fo it isy that Man mindeth nothing lefs than what he Jhould mofl mind; and defpifeth to inquire into his own Beings its Original^ Duty and End -, chufing rather to dedicate his Days ( the Steps he fhould make to Bleffednefs ) to gratify the Pride ^ Avarice >, and Luxury of his Heart; as if he had been Born for himfelf^ or rather given himfelf Beingj and fo not fuhjeEl to the Reckoning and Judgment of a Superior Power. 31? 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 fhould 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 himfelf uncapable of the Love and Salvation that he hath manifefied by his Son^ j£sus Christ, to the World.

The PREFACE.

If^ Reader, thou art fuch an one^ my. Cotik- Jel to thee is^ to retire into Thy St\f^ and take a View of the Condition of thy Soul; for Chrifl; hath given thee Light with which to do it: Search carefully and throughly; thy Life is upon it; thy Soul is at Stake. ^Tis but once to he done; if thou ahufefl thy felf in it^ the Lofs is irreparable; the World is not Price enough to Ranfom thee: Wilt thou then for fuch a Worlds he-late thy felf over-day the Time of thy Salvation^ and lofe thy Soul? Thou hajl to do ( I grant thee ) with great Patience •, but that iilfa muji have an End: Therefore provoke not that God that made thee^ to rejeSi thee, Bojl thou know what it is? ^Tis Tophet, "till HelJ, the eternal Anguifn of the damned. Oh! Reader, as one knowing the Terrors of the Lord^ I perfwade thee to be ferious^ diligent and fervent about thy own Salvation! Ay^ and as one knowing the Comfort^ Peace ^ Joy and Pleafure cf the Ways of Right eoufncfs too^ 1 exhort and invite thee., to ernbrace the Reproofs and Convirions of Chrift's Light and Spirit in thine own Confcience, and bear the Judgment.^ who has wrought the Sin. The Fire burns but the Stubbie; the Wind blows but die ChafF: T^ield up thy Body., Soul and Spirit^ to him thtH naketh all Things new; new Heavrns and new Earth., new Love., new Joy., new Peace., new Works., a new Life and Converfation. Men are grozvn corrupt and groffy hy Sin^ and they mitfi be faved through Fire., which purgeth it away; therefore the Word of G O D is compared to a Fire, and the\)?cj ofSalvadoa to an Oven; and CHRIST him felf to a Refiner gf Gold, and a Purifier of Silver,

The PREFACE.

Come^ Reader, hearken to me a while; T [eek thy S ah at ion; that^s my Plot; thou wilt forgive me. A Refiner is come near thee^ his Grace hath appear'' d to thee: It /hews thee the IForld^s Lujls^ and teacheth thee to deny them. Receive his Leaven^ and it will Change thee: His Medicine^ and it will Cure thee: He is as infallible as free; without Money, and with Certainty. A Touch of his Garment did it of Old; // will do it ftill: His Virtue is thefame^ it cannot be exhauded: For in Him the fulnefi dwells: Blejfed be God for his fufficiency. He laid Help upon him, that he might be Mighty to {\xv^ all that come to God through him: Do thou fo^ and he will change thee: Ay^ thy "vile Body^ like unto his glorious Body. He is •the great Philofopher indeed ^ the lVifdc?n of God ^ that turns Lead mto Geld., vile Thi7igs into Things Precious: For he maketh Saints out of Sinners^ and almofi Gods of Men. UHoat refts to us then^ that we muji do., to be thus Witnefjes of his Power and Love? T'his is the CROW N: But where is the CROSS? Where is the bitter Cup and bloody Baptifm? Come^ Reader, be like him; for this tranfcendant Joy., lift up thy Head above the World \ then thy Salva*- tion will draw nigh indeed.

Chrift's CROSS, is Chrift's Way to Chrift's CROWN This is the Subje^ of the following Difccurfe \ frji writ during my Coyifinement in the Tower of London, in the. 2^ear 1668, now re-printed with great Enlarge^ ments of Matter and T'efiimonieSy ' that "Thou.^ Reader, may'Ji be wen to Chrill; and if ii-on already-., brought nearer to him. ^F'is a Path^ God in his everlajting Kindnefs guided my Feet^

The PREFACE.

into^ in the Flower of my Touth^ when about two and twenty Tears of Age: Then he took me hy the Hand^ and led 7ne out of the Pleafures^ Vanities^ and Hopes of the World, 1 have tafled ofChrifi^s Judgments^ and of his Mercies^ cf the JVorld^s Frowns and Reproaches: I rejoice in 7ny Experience^ and dedicate it to thy Service in Chrift. 'TVj a Debt I have long cw^d^ and has been long expe^ed: I have now paid it, and delivt^red my Soul. "To my Country^ and to the World of Ckrijlians 1 leave it: My God^ if he pleafe^ make it effectual to them, ally and turn their Hearts from that Envy^ Hatred and Bitternefs,, they have one againji ano- ther^ about worldly Things •, ( facrificing Humanity and Charity to Ambition and Covetoufnefsy for which they fill the Earth with Trouble and Opprejfion ) that receiving the Spirit of Chrift into their Hearts,, ( the Fruits of which are Love, Peace, Joy, Temperance ^//iPatience, Brotherly-Kind nefs and Charity ) they may in Body,, Soul and Spirit,^ make a Triple League againji the World,, the Flefh and the Devils the tmly common Enemies of Mankind; and having conquered them through a Life of Self-Denial^ by the Power of the CROSS of JESUS, ihey may at laji attain to the eternal Rejl and Kingdom of GOD.

So defireth, fo prayeth.

Friendly Reader,

Thy fervent Chriftian Friend^

William Pemu

No Crofs, no Croiw, &c.

CHAP. I.

§. I. Of the NeceJfUy of the CROSS of CHRIST in general; yet the little Regard Chriflians have to it. §. 2. The Degeneracy ^/Chriftendom,/r^;;; Purity to Lufl\ and Moderation to Excefs. §. 3. T^hat Worldly Lujts and Pleafures are beccmie the Care and Study ofChriJiians. fo that they hosje adz'anc*d wpon the Impiety of Infidels, §. ^,ThisDefe£liony afecondPart to the ]twi{hTragedy^ Gizdworfe than the Firfl; : The Scorn Chriftians have caji on their Saviour. §. 5. Sin of one Nature all the World over \ Sinners are of the fame Churchy the Devil's Children: Profeffion of Religion in vnicked Men^ mo.kes them but the worfe. §. 6. A Wolf is not a Lamb \ a Sinner cannot be ( vuhiljl fuch ) a Saint. §. 7. Tloe wicked will per fe cute the good \ this falfe Chriflians have done to the True^ for Noncompliance with their SuperJiitio?is: T'he ftrange carnal Meafures falfe Chriflians have taken of Chriftianity \ the Danger of that Selffeducfion. §.8. The Senfe of That has obliged me to this Difcourfe for a diffwafive againfi the World's Lufts^ and an Invitation to take up the daily Crofs ofChriJt^ as the Way left us by him to Bleffednefs. §. 9. Of the S elf- Condemnation of the Wicked • T'hat Religion

itjlce 14,

No Crofs^ no Crown.

and Worfliip are coniprifed in doing the Wilt of God, The Advantage good Men have upon bad Men in the laft Judgrneyit, §. 10. A Supplication for C\\n^Q.ndom^ that ffje may not he rejected in that great y'ffize of the World, She is exhorted to confider what Relation floe bears to Chriji; if her Saviour! how faved? and from ivhat? What her Experience is of tha^t great Work, That ChriJI came to fave from Sin^ and Wrath by Confequence: Not fave Men in Sin^ but from it^ and fo the Wages of it.

§. I. ^^ HOUGH the Knowledge and I Obedience of the Doftrine of the Crofs of Chrift be of inanite Moment to the Souls of Men ( for that it is the only Door to true Chriftianity, and that Padi the Ancients ever trod to Bleffednefs; ) yet with extream Affliftion let me fay, it is fa litde underftood, fo much ncglefted, and what is worfe, fo bitterly contradifted by the Vanity, Supcrftition and Intemperance of profeft Chriftians, that we muft either renounce to believe, what the TuordJ efus hath told us, Thatwhofocvcr doth not bear his Crofs and come after him,, can- Zj^ '"*" 7^ot be his Difciple:■ Or, admitdng that for Truth, conclude, that the generality of Chriftendom do miferably deceive and difappoint thentfelves in the great Bufmefs of Chriftianity and their own Salvation.

§. 2. For let us be never fo tender and charkable in the Sun^ey of thofe Nadons, that in- title themfelves to any Intcrcftin the holy Name i^ Chrift, if we will but be juft too, we muft needs acknowledge, that after all the gracious

Advan-

No Crojsj no Crown. ^

Advantages of Light, and Obligations to Fidcliry, which tliefc latter Ages of the World hav^j received by the Life, Do6lrinc, Miracles, Deaths Rt^furreftion, and Afcenfion of Chrill, with the Gifts of his holy Spirit, to which add the Writings, Labours, and Martyrdom of his dear Fol- lowers in all Times, there fecms very little left of Chriftianity but the Name: Which being now ufurpt by the old Heathen-Nature and Life, makes the ProfelTors of it but true Heathens in difguife. For though they worfhip not the fame Idols, they worfliip Chrift with the fame Heart; And they can never do otherwife, whilft they live in the fame Lufts. So that the unmdrtified Chriftian, and the Fleathen are of the fame Religion. For tho' they have different Objeds, to v/hich they do direct their Prayers, that Adoration in both is but forcM and ceremonious, and the Deity they truly Worfhip, is the God of the World, the great Lord of Lufts -, to him they bow with the whole Powers of Soul and Senfe. What floall we eat? What Jhallwe drink? Whatjhallwe wear? And how /halt we pafs away our Time? Which way may we accumulate Wealthy iyicreafe our Power ^ enlarge our Territories^ and dignifie and perpetuate our Names and Families in the Earth? Which bafe Senfuality is moft pathetically expreft and compriz'd by the beloved Apoftie John^ in thefe Words: The lufi of the Flejh, the luft of the Eye, and the ' {"s!" ** Pride of Life, which (fays he) are not of the Father, but of theWorld, thatlieth in Wickedneis. §. 3. It is a mournful Refle6lion, but a Truth no Confidence can be great enough to deny, that thefe worldly Lufts fill up the Study, Care a.nd Converfation of wretched Chriftendom! B 2 And

4 No Crofs^ no Crown.

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 miferableConclufions, have not detcrrM, but excited ours; fo that the People of This Icem Improvers of the old Stock of Impiety, and have carried it fo much farther than Example, that inftead of Advancing in Virtue upon better Times, they are fcandaloufly fallen below theLife of Heathens: TheirHigli-mindednefs, Lafcivioulnefs, Unckanncfsf Drunkennefs, Sv/earing, Lying, Envy, Back-biting, Cruelty, Treachery, Covetoufnefsylnjufticeand Oppreflien are fo common, and committed with fuch In- vention and Excefs, that they have ftumbled and embitter'd Infidels to a Degree of fcorning that holy Religion, to which their good Example fliould have won their Affecftions.

§. 4. This miferable Defeftion from primitive Times, when the Glory of Chrillianity was the Purity of itsProfeffors, I cannot but call the id and worft Part of the Jewidi Tragedy upon the bleffed Saviour of Mankind: For the Jews from the Power of Ignorance, and the extream Prejudice they were under to the unworldly way of his Appearance, would not acknowledge hmi when he came, but for two or three Years perfecuted and finally crucified him in one Day. But the falfe Chriftian's Cruelty lafts longer \ they have firft with Judas profell him, and then for t-hefe many Ages moll bafely betrayed, pcrfeaitedand crucified him, by a perpetual Apoftacy in manners from the felf-denial and holinefs of hisDoftrine •, their Lives giving the Lye to their Faith. Tiiefe are they that the Author to the ftcb. 6. 6. Hebrews teils us. Crucifix to themfekes the Son of

God

No Crofsy no Crov^n. c

God afrejh^ and put him to open flj ante: Whole defiled Hearts John in his Revelation ftilts the ^^<^^- .•' Streets <?/ Sodom and¥.gy\M^ fpiritually fo called^ "* where he beheld the Lord Jefus crucified^ long ajfter lie had been afccnded. And as Chriil laid to others, AMo/J s Enemies are thofe of his un^u floufe; So Chrift's Enemies now, are chiefly thofe of his ownProfefTion: I'hey fpit upon him^ ^■^^' ^7* [lJ:?ey 7iail and pierce him^ they crown him with JThorns^ 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, muft needjS crucify him inwardly; fince they that rejed: the Grace now in their own Hearts, are one m 'ftock and gcnenition with the hard-hearted Jews, thvt refilled the Grace, that then appeared in and by Chrift. ^ § 5. Sin is of one Nature all, theW.GM-ld over,^ /or tho' aLyar is not aDrunkardj nor a Swearer a Whoremonger, nor either properly a Mur- derer; yet they are all of 'a Church; all Branches of the one wicked 'Root; all ofKJn-: They have but one Father, the Devil: Asjoh.^.34.. Chrift faid to the profeffing Jews, the vifiblc ^^^}}^^^;^ Church'of that Age: He flighted their Pretenfions to Abraham and Mojes^ and plainly told them^, that he that committed Sin^ vsas the Se;-- vant of Sin. They did the Devil's works, and therefore were the Devil's Children: The Argum.ent willalways hold upon the fame Rcafons, and therefore good ftill: His Servants you are ( faith Paul ) vjhom you pbey; And ^ faith John to the Church of old. Let no Man de- V^t. J' feive you; he that committeth Sin, is of theDevH ■ Was Judas ever {he better Chriftian for cryr

C No Crofs^ no Crown.

f^at^. 26. Jng^ Uaii Majler, and krfllng Chrift? By no '"*'' ML^ans; they were the Signal cf hisTreachery \ the Token given, by which the bloody Jews iliouLl know and take liim. He call'd him Maftcr, but betray 'd him \ he kifs'd, but fold him Xo be killM. This is the upQiot of the falfe Chriftian's Religion. If a Man afk them, is Chrift your Lord? he will cry, God forbid elfe. j'cs^ he is our Lord, Very well, but do you keep his Commandments? No^ howjhould we? How then are you his Difciples? // is impcJpMey fay they, What^ would you have us keep his Commandments? no Man can. What! impofiible to do that, without which Chrift hath made it impoffible to be a Chriftian? Is Chrift unreafon-

^at. 25. 2,ble? Does he reap where he has not [own? Re- ■ ' quire, where he has not enabled? Thus it is, that with Judas they call him Mafter, but take Part with the Evil of the World to betray him \ kifs and embrace him, as far as a fpecious Profeflion goes \ and then fell him to gratifie the PafTion that they moft indulge. Thus, as God faid of Ohl, they make him ferve with their Sins, and for their Sins too.

§. 6. Let no Man deceive his own Soul, Grapes

A Wolf is not a Sheep, nor is a Vulture a Dove. What Form, People or Church focver thou art of, 'tis the Truth of God to Mankind, they that have even the Form cf Godlinefs, but ( by their unmortified Lives ) deny the Power thereof, make not the true, but falfe Church; Which, tho' flie intitle herfelf the Lamb's Bride orChurch ofChrift, fhe is that myftery or my llericus BabylojT, fitly called by the Holy Ghoft the

No Crofs^ no Crozvn. ^

degenerated from Chriftian Chaftity and Purity into all the Enormities of Heathen-Babylon ( a fumptuous City of old Time, much noted for t]ie Seat of the Kings of Babylon, and at that Time the Place in the World of greateft Pride and Luxury. ) As flie was then, (o myftical Babylon is now, the great Enemy of God^s People.

§. 7. True it is, they that are born oftheFleJh^ ^-a-t^- hate andperfecute them that are born of the Spir rit; who are the Circumcifion in Heart. It ieems they cannot own nor worfhip God after her Inventions, Methods and Prefcriptions, nor receive for Doflrine, her vain Traditions, any more than they can comply with her corrupt Fafhions and Cuftoms in their Converfation. The Cafe being thus, from an Apoftate flie becomes a Perfecutor. 'Tis not enough that flie her felf declines from ancient Purity; others muft do fo too: She will give them no Reft", that wiJl not "partake with her in that Degeneracy, or receive lier Mark. Are any Wifer than fhe? Than Mother Church? No, no: Nor can any make War Y/ith the Beaft: fhe rides upon, thofe worldly Powers that proteft her, and vow her Maintenance againft theCrics of herDiflenters. Apoftacy and Superfl:ition are ever Proud and Impatient of diffent; all mufl: conform or perifn; therefore the Jlain PFitneJfes^ and Blood of the Souls under Rev. (;,q. the Jltar arc found within the Walls of this my- 'ftical Babylon, this great City of filfe Chriftians, and are charg'd upon her by the Holy Ghoft:, in the Revelation. Nor is it Arrange, that flic *fiiould flay the Servants, who firfl crucified tlie Lord. But flrange arid barbarous too, that flitr fhould kill her Hufband and murder her Savipur, Titles fhe feems ib fond of, and that havfe

No Crofsy no Crcvjn.

been fo profitable to her, and that fhe would recommend her felf by, tho' without all Juftice. But her Children are reduced fo entirely under the Dominion of Darknefe by Means of their continued Difobedience to thcManifeftation of the Divine L g'lt in their Souls, that they forget what Man once was, or They Ihould 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 Salvation, that they call good evil, & evil good •, they make a Devil a Chriftian, and a Saint a Devil, So that tho' the unrighteous Latitude of their Lives be Matter of Lamentation -, as to themfelves it is ofDeftru6tion; yet that common Apprehenfion, that they may be Children ofGod^ while in a State of Difobedience to his holy Coinmandments; Difciples ofjefus^ tho^ they revolt from his Crofs; and Members of his true Church, which is without Spot or JVr inkle ^ not with ftanding their Lives are full of Spots andJVrinkles^ is, of all other Deceptions upon themfelves the mod Pernicious to their eternal Condition. For they are at Peace in Sin, and under a Security in their TranfgrefTion: Their vain Hope filences their Convidiions, and over-lays all tender Motions to Repentance. So that their Miftake a- bout their Duty to God, is as Mifchievous as their Rebellion againil 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 Souls with the Anguifh of the Wicked, as the Reward of their Works.

§. 8 . This has been, is, and will be the Doom of all Worldly Chriftians: And End lb Dreadtul.

No Crofsj no Crown. M

ful, 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 Salvation ) Corar palTion alone were fufficient to excite me to this Diffwafive againft the World's Superftitions and Lufts, and to invite theProfeffors of Chriftianity to the Knowledge and Obedience of the daily Crofs of Chrift, as the alone way left by him, and appointed us, to Blefiednefs: 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 Refurreftion that is in Chrift Jefus, unto Newnels 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, ^^' ^* ^5* fuch as does the WiH of God, not their ov/n; They pray in Truth, and don't mock God, coi. 3. r, when they fay. Thy IVill be done in Earthy as it ^^ 3* is in Heaven, They have New Affections, fuch as are fet onThings above, and make Chrift their i john 5, eternal Treafure. New Faith, fuch as overcomes ^^5the Snares and Temptations of the World's Spirit in themfelves, or as it appears through ©thers: And laftly. New Works, not of a fuperftitious Contrivance, or of human Invention, but the pure Fruits of the Spirit of Chrift working in them, 2L%Love^ Jo)\ Peace^ Meeknefs^^^l'^^''^^^' Long'fuffering^ Temperance^ Brotherly-kindnefs^ Faith ^ Patience^ Gentlenefs andGoodnefs^ againft which there is no Law; and they that have not this Spirit of Chrift, and walk not in it, the Apoftle Paul has told us, are none of his; but Rom. 8. the Wrath of God, and Condemnation of the •- Lawj

i^ N(7 Crofs^ no Crown.

Law, will lie upon them. For if there is n9 Condemnation to them that are in Chrift^ who "walk 7iot after the Flejh but after the Spirit^ which is Paul's Do6lrine; they that walk not according to that holy Spirit, by his Dodrine, are not in Chrift •, that is, have no Intereft in him, nor juft Claim to Salvation by him: And confequently there is Condemnation to furh. §. 9. And the Truth is, the Religion cf the Wicked is a Lye. There is no peace ^ faith the

}fa.48. 22. Prophet, to the wicked. Indeed there can be none •, they are reprov'd in their own Confciences, and condemned in their own Hearts, in all their Difobedience. Go where they will, Re- I bukes go with them, and often times Terrors too; for it is an offended God that pricks them, and who by his Light fets their Sins in Order before 'em. Sometimes they ftrive to appeafe him by their corporal framed Devotion and Worfliip, but in vain \ for true Worfhipping of God is Doing his Will, which they tranfgrefs; the reft

Aiatt. 21. jg ^ f^j^g Complement, like him that faid, he ^* would go ^ and did not ^ Sometimes they fly to Sports and Company to drown the Rcprover*s Voice, and bkint his Arrows, to chafe away troubled Thoughts, and fecure themfelves out of the Reach of theDifquieter of their Pleafures: But the Almighty firft or laft will be fure to overtake 'em. There isnoflyinghis finaljuftice, for thofe that rejeft the Terms of his Mercy. Impenitent Rebels to his Law may then' call to the Mountains, rind run to the Caves of the Earth for Proteftidn, but in vain. His AU-fearching Eye will penetrate their thickeft Coverings and ftrike up a Light in that Obfcurity, which fliall terrifie their guilty Souls, and which they

No Crojs^ no Crown. *ri

(hall never be able to extinguifli. Indeed, 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 flick clofe to them. That Spirit which bears witnefs with the Spirits of the Juft, will bear witnefs againft theirs. Nay, their own Hearts will abundantly come inagainft them ; and if our Heart condemn us^ fays the A- , john 5^ i^o^lzjohn^ G odi 5 greater^ and knows allT'hings : ^o That is, there is no efcaping the Judgments of God, whofe Power is Infinite, if a Man is not able to efcape the Condemnation of himfelf.

'Tis at that Day, proud and luxurious Chriftians fhall learn, that God is no Refpe5fer of Per- fons \ tliat allSefts and Names fhall be fwallowed ' Vp in thefe two kinds. Sheep and Goats, Jufl: and Unjuft: And the very Righteous muft have a Trial for it. Which made that holy Man cry 1 Peter 4^ out. If the Righteous fear cely are faved^ where ^^' fhall the IVicked and Ungodly appear? If their Thoughts, Words & Works muft (land theTeft, and come under Scrutiny before the impartial Judge of Heaven and Earth •, how then fliould the Ungodly be exempted? No, we are told by him, that cannot lye, many fliall then cry, Lord^ Lord\ fet forth their Profeflion, and recount the Works that they have done in his Name, to make him Propitious, and be rejefted with this Direful Sentence, Depart from meyeTVorkers of Ini- Mat.?,*-?, ^uity^ I know you not. As if he had faid. Get you gone you evil Doer s^ though you have profeft me^ I will not know you •, your vain and evil Lives have made you unfit for my holy Kifigdom. Get you hence ^ and go to the Gods whom:)GU have fervid,, your beloved Lu/ls^ which you have worjhip'd^ and the evil World that you Ijave fo much coveted and (iddr'd •, let themfave

\2 No C7'ofsy no Crown.

you now, if they can, from the JVrath to come upon you, which is the Wages of the Deeds you have done. Here is the End of their work that build upon the Sand, the breath of the Judge will blow it down •, and woful will the fall thereof be! Oh! 'tis now, that the Righteous have the better of the Wicked, which made

Kiinib.23, ^^ Apoftate cry in old Time, 0/ that I may

10* die the death of the Righteous, and that my latter

End may he like unto His! For the Sentence is changed, and the Judge fmiles; he cafts die Eye of Love upon his own Sheep, and invites them with a Co7ne, ye blejfed of my Father, that through patient Continuance in well doing have

Matt. 25, /^^^ waited for Immortality! Tou have been the true Companions of my "Tribulations and Crofs, and with unwearied Faithfulnefs in Obedience t9 my holy Will have valiantly endured to the End, looking to me, the Author of your precious Faith, for the Recompence of Reward, that I have promifed to them that love me and faint not; Q enter ye into the Joy of your Lord, and inherit the Kingdom prepared for you from the Foundation of the World,

§. 10. O Chrlftendom, my Soul moft fervently prays, that after all thy lofty Profeffion of Chrift and his meek and holy Religion, thy unfuitable and un-Chrift-like Life may not call thee at that great Affize of the World, and lofethee fo great Salvation at laft. Flear me once, I befeechthee, can Chrifl be thy Lord, and thou not obey him? Or, canft thou be his Servant, and never ferve

Gil. 6, 7. him? Be not deceived, fuch as thou fovjejt, flmlt thou reap: He is none of thy Saviour, whilft thou rejeftcfl: his Grace in thy Heart, by which he lliould lave thee. Come, what has he Hived

Nb Crofs^ no Crown. t^

thee from? Has he faved thee from thy finful Lulls? thy worldly AfFedlions and vain Converfatioii? If not, then he is none of thy Saviour. For tho' he be offer'd a Saviour to all, yet he is actually a Saviour to thofe 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.

'Tis Sin, 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, deli* vered by the Power of Chrift in their Souls, from the Power that Sin has had over them, can never be faved from the Death and Wrath, that are the aflur'd Wages of the Sin they live in. So that look, how far People obtain Viflory over thofe evil Difpofitions and flefhly Lufts they have beenaddiftedto, io far they are truly faved; and are Witneffes of the Redemption, that comes by Jefus Chrift. His Name fliews his Work: And thou /halt call his Name Jefus^ ^'^* ^* -^^ for he Jhallfave his People from their Sins. And, Lo! ( faid John of Chrift ) the Lamb of Gody that takes away the Sin of the World! That is, * Be- ^ hold him, whom God hath given to enlighten

* People, and for Salvation to. as many as re -!

* ceive him and his Light and Grace in their

* Hearts, and take up their daily Crols, and fol-

* low him/ Such as rather d,eny themfelves the Pleafure of fulfilling their Lufts, than fin againft the Knowledge he has given them of his Will j or do that they know they ought not to do.

CHAR 11.

§, I. By this Chrijlmdom mny fee her Lapfe^ hoiv

foul

)jt4' * No Crofs^ no Crown,

foul it is; and ney:t^ the vjsrfe for her Pretence to Chriftianity. §. 2. Biit there is Mercy with God upon Repentance^ and Propitiation in the Blood of Jesus. §. 3. He is the Light of the World, that reproves the Darknefs^ that is^ the Evil of the World; and he is to be knozvn within. §. 4. Chriflendom, like the Inn of Old^ is full of other Guefts: She is advifed to believe in^ receive and apply to Chrift. §. 5. Of the Nature of T rut Faith; it brings Power to overcome every Appearance of Evil i This leads to confider the Crofs of Christ, which has been fo much wanted. §.6. T'he Apoftolick Minifiry^ andE?id of it; //'j Bleffed Ejfe£l; the CharaSler ^/Apoftolick Times. over the Heathen World, A Meafure to Chriftendom, what fhe is not^ andfhould be, §.8. Her Declenfion,, andCaufe of it, ^, g. 7'he miferable Effe£fs that followed, §. 10. From the Confider ation of the Caufe^ the Cure may be more eafily known ^ viz. Not Faithfully taki?ig tip the Daily Crofs; then Faithfully taking it daily up, mujl be the Remedy.

§ I. T> Y all \v^hich has been faid, OChriften- O dom! and by that better Help, if thou wouldft ufe it, the Lamp the Lord has lighted in thee, not utterly eitinft, it may evidently appear, firft. How great and foul thy Backlliding 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 Synagogue of Satan, and the Receptacle of every defiled Spirit. Next that, under all this manifcft Defection, thou haft neverthelefs valued

No Crofs^ no Crown. i^

lued thy corrupt Self upon tliy ProfcfTion of Chriftianity, and fearfully deluded thy felf with tlie Hopes ot Salvation. The firft makes thy Difeafe dangerous, but the laft almoft incurable.

^§. 2. Yet becaufe there isM -rcywith the God of Bowels, that he may be feared, and that he takes no Delight in the eternal Death of poor Sinners, no, though BackQiders themfelves, but IS willing all fhould come to the Knowledge and Obedience of the Truth, andbefaved. He has fet forth his Son a Propitiation, and given him a Saviour to take away the Sins of the whole World, that thofe that believe and follow him^ may feel the Pvighteoufnefs of God in the Remiifion of their Sins, and blotting out their Tranfgreffions for ever. Now, behold the Remedy! An infallible Cure, one of God's appointing; a precious Ehxir indeed, that never fail'd \ and that univerfaJ Medicine which no Malady could ever efcape.

§. 3. 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: Firft, He is the great fpiritual Light of the World, that Enlightens every one that comes into the World; by which he manifefts to them their Deeds of Darknefs and Wickednefs, and reproves them for committing them. Secondly, He is not far away from thee, as the Apoftle Paul faid of God to the Athenians: Behold ( fays Chrift himfelf ) IJiand at ^""^ ^'^^' the Door and knock \ if any Man hear my Veice^ and open the Door^ I will come in to him^ and Sup with hintj and he with tne. What Door can this be, but that of the Heart of Man? §. 4. Thou, like the Inn of Old, haft been

full

i0 No Crofs^ no Crown.

full of other Guefts: Thy Affeftions have entertained other Lovers: There has been no Room for thy Saviour in tliy Soul. Whei-efore Salvation is not yet come into thy Houfe^ tho' it is come to thy Door^ and thou haft been often proffered it, and haft profeft it long. But if he calls, ifheknoclcsftill^ thatis, if his Light yet Ihines, if it reproves thee ftill, there is Hopes thy Day is not over; and that Repentance is not yet hid from thine Eyes; but his Love is after thee ftill, and his holy Invitation continues to fave thee.

Wherefore, O Chriftendom! Believe, reccive^ and apply him rightly; this is of abfo- lute Neceflity, that thy Soul may live for ever with him. He told the Jews, If you believe 3 John 8. not that I am he^ ye Jhalldie in your Sins; and 22. 24. ^ifith^f I gQ^ ye cannot come. And becaufe they believed him not, they did not receive him, nor any Benefit by him: But they that believed him, received him; And as many as received him^ his own beloved Difciple tells us, To Toh 1 ^^^^^ ^^'^^ ^^ Power to become the Sons of God, li^, ' ^ which are born not of Bloody nor of the Will of the Flejh^ nor of the Will of Man^ but of God. That is, Who are not Children of God after the Fafliions, Prefcriptions, and Traditions of Men, that call themfelves his Church and People (which is but after the Will of Flefti 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 Sanftification of his Sjpirit and Word of Life in tli^m- And fuch were ever well vers'd in the right Application of Chrift, for he was made to them indeed Propitiation^

No Crofs^ no Crown. ij

piriation, Reconciliation, Salvation, Righteouf* nefs. Redemption and Juftification.

So I fay to thee, unlefs thou believeft, that he that (lands at the Door of thy Heart and knocks, and fets diy Sins in Order before thee, and calls thee to Repentance, be the Saviour of the World, thou wilt die in thy Sins, and where he is gone thou wilt never come. For if thoii believeil not in liim, it is impoffible that he Ihould do thee good, or effedt thy Salvation: Chrift works not againft Faith, but by it. ^Tis faid of old, he did not many mighty fVorks in fome Mark 6, c. Places, becaufe the People believed not in him. So that if thou truly believeft in him, thine Eai? 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 Teachings of his Grace will be very dear to thee.

§. 5. It is the Nature of true Faith to begec an holy Fear of offending God, a deep Reverence to his Precepts, and a mod tender Regard to the inward Teftimony of his Spirit, as tnat, by which his Children, in all Ages, have beea lafely led to Glory. For as they that truly be* lieve, receive Chrift in all his Tenders to the Soul, fo, as true it is, that thofe who receive him thus, with him receive Power to become the Sons of God: That is, an inward Force and Ability to do whatever he requires: Strength tomortifie their Lufts, controul their Affe<5lions, refift evil Motions, deny themfelves, and overcome the World in its moft inticing Appearan- ce^ This is the Life of the bleffed Crofs of Chrift, which is the Subjeft of the following" Difcourfe^ and what thou, O Man, muft take

tip, if thou ihtendeft to be theDifcipIe of Jefus. IVor canll thou be faid to receive Chrift, or to bcheve in him, whilft thbn rcjefteft his Crofs. Fcf as receiving of Chfift is the Means appoint- / ed of God to Salvation, fo bearing thy daily Crofs after him, is the only true Teftimony of receiving him •, and therefore it is enjoyned by niiii, as the great Token of Difciplefhip, Who-

Matt 16 fi^^'^^ will be my Bifciple^ let him take up his

i4. ' ' daily Crofs and follow me.

This, Chriftendom, is "That thou haft fo rtiucli wanted, and the Want of which has provM the only Caufe of thy miferable Declenfion from pure Chriftianity. To confider which well ( as it is thy Duty ) fo it is of great Ufe to thy Reftoratiorr.

For as the Knov/ledgc 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 enlighten thee in the Way of thy Recovery, to know and weigh the firft Caufe of this fpiritual Lapfe and Malady diat has befallen thee. To do which a general View of thy primitive Eftate, and confequently of their Work, that firft laboured in the (phriftia^ Vineyard, will be needful; and if tlicrein fomething be repeated, the Weight and Dignity of the Subjeft will bear it without the Need of an Apology.

§. 6. The Work of Apoftlejfhip, we are told By a prime Labourer in it, was, To turn People

A(hi^, \%from Darhtefs to Lights and from the Power of Satan unto God, That is, inftead of yielding to the Temptations and Motions of Satan, who is the Prince of^Darknefs, or Wickednefs^ (the one being a ^Metaphor to the other ) by whofe

Power

No Crofs^ no Crown. 19

Power their Undcrftandings were obfcured, and their Souls held in the Service ef Sin, they lliould turn their Minds to the Appearance of Chrift, the Light and Saviour of the World; who by his Light fhines in their Souls, and thereby gives them a Sight of their Sins, and difcovers every Temptation and Motion in them unto Evil, and reproves them w^hen they give Way thereunto; that fo they might become the Children of Light, and walk in the Path of Righteoufnefs. And for this blefled Work of Reformation, did Chrift endue his Apoftles with his Spirit and Power, that fo Men might not longer lleep in a Security of Sin and Ignorance of God, but awake to Righteoufnefs, that the Lord Jefus might give them Life: That is, that they might leave off Sinning, deny themfelves thePleafure of Wicked nefs, and by true Repentance turn their Hearts to God, in welldoing, in which is Peace. And truly, God fo bleffed the faithful Labours of thefe poor Mechanicks, yet his great Ambaffadors to Man- kind, that in a few Years many Thoufands ( that had lived v/ithout God in the World, without a Senfe or Fear of him, lawlefly, very Strangers to the Work of his Spirit in their Hearts, being captivated by flefhlyLufts) were inwardly ftruck and quickned by the Word o^ Life, and made fenfible of the Coming and Power of the Lord Jefus Chrift, as a Judge and Lawgiver in their Souls, by whofe holy Light and Spirit 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 living God in Newnefs of Soirit. So that thcnce-fonvard

g0 No Crofsj no Crown.

tlicy lived not to themfelvcs, neither were they carr ed away of thofe former divers Lulls, by which t'ney had been feduced from the true Fear of God ; but the Law of the Spirit of Life ^

llom. s, i.by which they overcame the Lazv of Sin and Deaths was their Dchght; and therein did they meditate Day and Night. Their Regard towards God, was not taught by the Precepts of

3ra.2^, 13. Men any longer, but from the Knowledge they had received by his own Work and Imprefllon.s in their Souls. They had now quitted their old Mafters, the World, the Flelh, and the Devil, and delivered up themfelves to the holy Guidance of the Grace of Chrift, that taught them to deny Ungodlinefs^ and thelVorWs Lufis^

xz,* ^' "* and to live Soberly^ Right eotijly^ and Godly in this prefent Life •, this is the Crofs of Chrift indeed, and here is the Vidlory it gives to them that take it up: By this Crofs they died daily to the old JLife they had lived; and by holy Watchfulnefs againft the fecret Motions of Evil in their Hearts, they cmfht Sin in its Conceptions, yea, in its Temptations. So that they

ts. themfelves, that the evil one touched them not.

For the Light, which Satan cannot endure, and with which Chrift had enlightned them, di{coverM him in all his Approaches and Aflauks upon the Mind, and the Power they received through their inward Obedience to the Manifeftations of that bleflfjd Light, enabled them to refift and vanquifh him in all his Stratagems. And thus it was, that where once nothing was examined, nothing went unexamined. Every Thought muft come to Judgment, and the Rile and Tendency of it be alfo well approved, before

No Crofs^ no Crown. %%

fore they allowed it any Room in their Minds. There was no fear of entertaining Enemies for Friends, whilft tliis ftri6l Guard was kept upon the very Wicket of the Soul Now the old Heavens and Earth, that is, the old Earthly Converfation, and old Carnal, that is Jewifh or Ihadowy Worfhip pafsM away apace, and every Day all Things became New. He was no more a Jew^ that was one outwardly^ nor that Cir- ^^^ cumcijion that was in the Flejh \ hut he was the is, 29. Jew^ that was one inwardly •, and that Circum* cijion^ which was of the Hearty in the Spkrit^ and not in the Letter ^ whofe Praife is not of Man^ hut of God.

§. 7. Indeed the Glory of the Crofs fliined {o confpicuoudy through the Self-Denial of their Lives, who daily bore it, that it ftruck the Heathen with Aftonifliment, and in a fmall Time fo fhook their Altars, difcredited their Oracles^ ftruck the Multitude, invaded the Ccmrt, and overcame their Armies, that it leid Priefts, Magiftrates, and Generals in Triumph after it, as the Trophies of its Power and Vidlory.

And while this Integrity dwelt witii Chriftians, • mighty was the Prefcnce and invincible that Power that attended them: It quenched Hetj, lu Fire^ daunted Lyons., turned the Edge of the '\^^^^'' ^^"^ Sword., outfaced Infiruments of Cruelty^ con- ifa. 45. , vi£fed Judges., and converted Executioners. In ^/^'];>^^1' fine, the Ways their Enemies took v^ deftroy, increased them; and by the deep Wifdom of God, they were made great Proa^ters of the Truth, who in all their Defigns endeavoured xq cxtinguifli it. Now not a vain Thought, PxOjr ^x\ idle Word, nor an unfeemly Ac^'^^ri was permitted: No, notan immodeftjLook, no court-

22 No Crofs^ no Crown.

lyDrefs, gay Apparel, complementalRefpefts, or pcrfonai Honours; much lefs thofe lewd Immoralities and fcandalous Vices, now in Vogue with Chriftians, could find either Example or Connivance among them. Their Care was not how to Sport away their precious Time, but how to redeem it, that they might have enough to Work out their great Salvation ( which they carefully did ) with Fear and Trembling: Not with. Balls and Mafks, with Play-Houfes, Dancing, Feafting and Gaming: No, no, to make fure of their heavenly Calling and Eleftion, was much dearer to them, than the poor and trifling Joys of Mortality. For they having with Mofes^ feen him that is invifible, and found that his loving Kindnefs was better than Life, the Peace of his Spirit, than the Favour of Princes; as they feared not C^y^zr's Wrath, fo they chofe rather to fuftain the Affiiftions of Chrift's true Pilgrims, than enjoy the Plcafures of Sin, that were but for a Seafon; efteeming his Reproaches of more Value than the perifhing Treafures of the Earth. And if the Tribulations of Chriftianity were more eligible, than the Comforts of the World; and-the Reproaches of one, than all the Honour of die other; there was then furely no Temptation in it, that could fhake the Integrit}'' of Chriftendom. §. 8. By this Ihort Draught of what Chriftendom was, thou may'ft fee O Chriftendom, what thou art not, and confequendy what thou ought^ft to be. But how comes it, that from a Chriftendom that was thus Meek, Merciful, Self-Denying, Suffering, Temperate, Holy, Juft and Good, fo like to Chrift, \i}nalLt Name ihe bore, we find a Chriftendom now, that is

Super-

No Crofs^ no Crown. ^g

Superftitious, Idolatrous, Perfccuting, Proud^ PafTionate, Envious, Malicious, SL^lfilh, Druniken, Lafcivious, Unclean, Lying, Swearing, Curfing, Covetous, OpprefTing, Defrauding^, with allotherAbominatio IS known in the Earthy and that to an Excefs juftly fcandalous to the worft of Heathen-Ages, furpafTing them more in Evil than in Time: I fay, how comes thie lamentable Defedlion?

I lay this down, as the undoubted Reafon of this Degeneracy, to wit, the inward difregard of thy Mind, to the Light of Chrift fliining in thee, that firft fhewed thee thy Sins, and rcr proved them, and that taught and enabled thee to deny and refift them. For as thy Fear towards God, and holy Abftinence frorn. Un- righteoufnefs was, at firft, not taught by the Precepts of Men, but by that Light and Grace which revealed the mpft fecret Thoughts and Purpofes of thine Heart, and fearch'd the moft inward Parts of thy Beily^ ( fetting thy Sins in Order before thee, and reproving thee for them, not fufFering one unfruitful Thought, Word er Work of Darknefs, to go unjudged ) fo when fhou didft begin to difregard th^t Light and Grace, lobecarelefs of that holy Watch thaj was once itt up in thy Heart, and d;dft nqt keep Centinel there, ( as formerly ) for God's Glory, and thy own Peace; the reftlefs Energy of Man's Good, quickly took Advantage of this Slacknefs, and often furprized thee Vvith Temptations, whofe f aitablenefs to:hy Inclinations, made his Conqueft over thee not diffii;;i]lt.

In fhort, thou didft omit to t?,ke up Chrjft-s holy Yoke, to bear thy daily Crofs; thou v/i^ft Pfelefs of thy Affeclions, and kept'ftnp Journsi

24 No Crofs, no Crown.

or Check upon thy Aftions; but didft decline to audit Accounts, in thy own Confciercc, with Chrift thy Light, the great Bifhop of" thy Soul, and Judge of thy Works, whereby the holy Fear decayed, and L.ove waxed cold; Vanity abounded, and Duty became burdenfome. Then up came Formahty, inftcad of the Power ofGodhnefs; Superftition, in Place of Chrift's Inftitution: And whereas Chrift's Bufinefs was, to draw off the Minds of his Difciples from an outward Temple, and carnal Rites and Services, to the inward and fpiriaial Worfhip of God, ( fuitable to the Nature of Divinity ) a wordly, humane, pompous Worfhip is brought in again, and a worldly Priefthcod, Temple and Altar are re-eftablifhcd. Now it was that the Sons Gen. 6, 2. oj^Qodonce more Jaw the Daughters of Men were fair: That is, the pure Eye grew dim, which Repentance had opened, that faw no Comelinefs out of Chrift -, and the Eye of Luft be- came unclofed again, by the God of the World; and thofe worldly Pleafures, that make fuch as love them forget God, ( though once defpifed for the Sake of Chrift ) began now to recover their old Beauty and Intereft in thy Affeftions, and from liking them, to be the Study, Care, and Pleafure of thy Life.

True, there ftill remained the exterior Forms of Worfliip, and a nominal and oral Reverence to God and Chrift; but that was all: For the Offence of the holy Crofs ceafed, tlie Power of Godlinefs was denied, Self-Denial loft; and though fruitful in the Invention of ceremonious Ornaments, yet barren in the bleffed Fruits of the Spirit. And a thoufand Shells cannot make one Kernel, or many dead Corps one

Nflf Crofs^ no Cro'wn. ij

^. 9. Thus Religion fell from Experience to Tradition, and Worfhip from Power ta Foriti, from Life to Letter; that inftead of putting up JiveJy and powerful Requcfts animated by the deep Scnfe of Want, and the Affiftance of the holy Spirit, by which the Ancients prayed, wreftled and prevailed widi God; bchoki, a by-rot^ Mumpfimus, a dull and infipid Forer.ality, made up ot corporal Bowings and Cringr ings. Garments and Furniaires, Pcrilime^ Voices and Mufick; fitter for the Reception of Ibme earthly Prince, than the heavenly Worfhip of the only true and immortal God, who is an eternal, invlfible Spirit.

But thy Heart growing Carnal; thy Religion did fo too; and not liking it as it v/as, thou fafhioned'ft it to thy Liking •, forgetting what the holy Prophet faid, T^he Sacrifice of the wicked is an Abomination to the Lord^ and v/hatProv. 15,8. James faith, Te ajk^ and ye receive not^ (Why r)J^^'^^^' 3becaufeye ajk amifs \ that is, with an Heart that is not nght, but infincere, unmordfied, not in the Faith that purifies, the Soul, and therefore can never receive what is afkt: So that a Man may fay with Truth, thy Condition is wT)rfe by thy Religion, becaufe thou art tempted to think thy felf the better. for it, and art not.

§. 10. Well! by this Profpeft that is given thee, of thy foul fall from primitive Chrillianity, and the true Caufe of it, to wit, aNeglrct of the daily Crofs of Chrift, it may be eafy for thee, to inform thy felf of the Way of thy Recovery.

For look at what Door thou wenteft out, at that Door thou muft come in : And as letring fall, andibrbeacing the daily Crols Joit thee ;

26 No Crofs^ no Crown.

fo taking up, and enduring the daily Crofs,

muft recover thee. It is the fame Way, by

which the Sinners and Apoftates become the

Matt. i6. Difciples of Jefus. ' IVhofoever ( fays Chrift )

Hark 8, 34.'^/// come after me^ and he 7ny Difciple^ let him

Luke 14. ^^^y hmfelf and take up his daily Crofs^ and

''^* follow me. Nothing fliort of this will do -,

mark that ; for as it is fufficient, fo it is indifpenfible : No Crown, but by the Crofs : Nq

Life Eternal, but through Death : And it i^

but juft, that thofe evil and barbarous Affeftions, that crucified Chrift afrefh, ftiould, by

Hof. 13. i4.his holy Crofs be crucified. Blood requires

I Cor. 15. £/^^^. his Crofs is the Death of Sin, that

caufed his Death ; and he the Death of Death,

according to that Paflage, 0 Death! I will he

thy Death.

CHAP. III.

§. I. What the Qxo{% of Q\\x\^ is? A Figurative Speech^ hut truly, the Divine Power^ that mortifies the World. §. 2. It is fo called hy the Jpofile Paul to the Corinthians. §. 3. Where is it the Crofs appears and 7nu/i he horn? Within, where the Lufts are, there they muft he cruc-ified. §. 4. Experience teaches every one this; to he fur e Chrifl af ferts it. From within comes Murder, &c. and that is the Houfe where thefirong Man muft he hound. §. 5. How is the Crofs to he horn? The Way is fpiritual^ a Denial of Self th^ Pleafure of Sin, to pleafe God and ohey his Will, as manifefled to the Soul hy the Light be gives it. §. 6. This Jhews the Difficulty^ yet the Necejfty of the Crofs,

No Crofs^ no Crown. 27'

TH E daily Crofs being then, and ftill, O Chriftendom, the Way to Glory; that the fucceeding Matter, which wliolly relates to the Dodtrine of it, may come with mod Evidence and Advantage upon thy Confcience, it is moft feriouf.y to be confidered by thee.

Secondly, Where the Crofs of Chrifi is to he taken up?

Thirdly, How, and after what Manner it is

Fourthly, What is the great Work and Bujinefs of the Crofs? In which

The Sins it Crucifies, with the Mifchiefs that attend them, will be at large exprefs'd.

Fifthly and Laftly, I fhall add many Teftimonies from living and dying Perfons, of great Reputation either for their Quality, Learning or Piety, as a general Confirmation of the whole Tradt.

To the Firft, What is the Crofs of Chrift ?

§. I. The Crofs of Chrift is a figurative Speech, borrowed from the outward Tree, or v/ooden Crofs, on which Chrift fubmitted to the Will of God, in permitting him to fuffer Death at the Hands of evil Men. So that the Crofs Myftical is that divine Grace and Power, which crofleth the carnal Wills of Men, and gives a Contradiftion to their coj rupt Affections, and that conftantly oppofeth it felf to the inordinate and flefhly Appetite of their Minds, and fo may be juftly termed thelnftiument of Man's holy Dying to the W orld, and being made conformable to the Will of God. For nothing elfe can mortifie Sin, or make it eafie for us to

• fubmit

Z$ No Crofsy no Crown.

fubmit to the divine Will, in Things otherwifc very contrary to our own.

§. 2. The preaching of the Crofs therefore in primitive Times was fitly called by Paul ( that famous and fkilful Apoftle in fpiritual Things ) the Power of God, tho' to them that perifh, then, as now, Foolifhnefs. That is, to thofe that were truly weary and heavy laden, and needed a Deliverer \ to whom Sin was burdenfome and odious, the Preaching of die Crofs, by which Sin was to be mortified, was, as to them, the Power of God, or a Preaching of the divine Power, by which they were made Difciples of Chrift, and Children of God: And it wrought fo powerfully upon them, tliat no proud or licentious Mockers could put them out of Love with it. But to thofe that walked in the broad Way, in the full Latitude of their Lufls, and dedicated their Time and Care to the Pleafure of their corrupt Appetites, to whom all Yoke and Bridle were and are intolerable, the preaching of the Crofs was, and is, Fooliflinefs: To which I may add, in the Name but of too many now a-Days, and the praftice Ridiculous; embraced by none, if they may be believed, but half-witted People, of ftingy and fingular Tempers, afftfted with the Hypocondry, and opprefsM with the Power of Melan- choly. For all this, and more, is beftowed upon the Life of the bleffed Crofs of Chrift, by the very Profeflbrs and pretended Admirers of it, in the Perfons of thofe that truly bear it.

§. 3. Well, But then where does this Crofs appear^ and where mujt it be taken up?

I anfwer, Within : That is, in the Heart and Soul ^ for where the Sin is, the Crofs

muft

No Crofs^ no Crown. cgi

muft be. Now, all Evil comes from within: This Chrift taught. From within ( faitJi Chrift ) Out of the Heart of Men proceed evil ^^ , .. ^houghts^ Adulteries^ Fornications^ Murders^ ul^i^ii. 7'heftSy Covetoufnefsy JVickednefsy Deceit^ Lafcivioufnefsj an evil Eye^ Blafpbemy^ Pride^ Fool- ijhnefs: All thefe Evils come from within^ and defile the Man.

The Heart of Man is the Seat of Sin, and where he is defiled, he muft be fanftified; and where Sin lives, there it muft die: It muft be crucified. Cuftom in Evil hath made it Natural to Men to do Evil; and as the Soul rules the Body, fo this coraipt Nature fways the whole Man: But ftill, 'tis all from within.

§. 4. Experience teaches every Son and Daughter of Adam an AfTent ro this; for the Enemy's Temptations are ever directed to the Mind, which is within: If they take not, the Soul fins not; if they are embraced, Luft is prefently conceived, ( that is, inordinate Defires) Luji conceived^ brings forth Sin\ andp^esitt;. Sin finijhed^ ( that is, afted ) brings forth Death. Here is both the Caufe and the EfFe6t, the very Genealogy of Sin, 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 he exercifes his Power and Art. And therefore the Redemption of the Soul is aptly called. The Definition of^r^^^,. the PForks of the Devil^ and bringing s. in of everlafiing Right eoufnefs. When the Jews would have defam'd Chrift's Miracle of Cafting out Devils, by a Blafphemous Imputation of it to the Power of Beelzebub, he fays,

That

30 No Crofs^ no Crow^t.

Markiii. cj"/^^^ ^^ ]\^i^^ f^^^ gy^^^y ly^tQ ^j^y^y^^ Man': Houfe^ and fpoil his Goods^ till he fir ft bind the ftrong Man. Which, as it fhews the Contrariety that was between Beelzebub, and the Power by which he difpoffefs'd him; fo it teaches us to know, tliat the Souls of the Wicked are the DeviPs Houfe, and that his Goods, his evil Works, can never be deftroyM, till firft he that wrought them, and keeps the Houfe, be bound. All which makes it eafy to know, where the Crofs muft be taken up, by which alone the ftrong Man muft be bound, his Goods fpoil'd, and his Temptations refifted, this is, within, in the Heart of Man.

§. 5. But in the next Place, How^ and in 'what Manner is the Crofs to be daily horn?

The Way, like the Crofs, is Spiritual: That is. An inward Submiffion of the Soul to the Will of God, as it is manifefted by the Light of Chrift in the Confciences 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 fliould not yield to it; and if they clofc with it's Counfel, it gives them Power to efcape it. But they that look and gaze upon the Temptation, at laft fall in with it, and are overcome by it; the Confcquence of which is Guilt and Judgment. Therefore as the Crofs of Chrift, is that Spirit and Power in Men, tho* not of Men, but of God, which crofleth and reproveth their fleftily Lufts and AfFeftions: So the Way of taking up the Crofs, is an entire Refignationof Soul to die Difcoveries and Requinngs of it: Not to confult their

Worldly

Nb Crofs^ no Crown. gr

Worldly Plcafurc, or Carnal Eafe, or Interefl, ( for fuch are captivated in a Moment ) but continually to watch againft the very Appearances of Evil, and by the Obedience of Faith, that is, of true Love to, and Confidence in God, chearfully to offer up, to the Death of the Crofs, that evil Part, that Judas in themfelves, which, not enduring the Heat of the Siege, and being impatient in the Hour of Temptation, would, by its near Relation to the Tempter, more eafily betray their Souls into his Hands.

§. 6. O this fhews to every Experience, how hard it is to be a true Difciple of Jefus! The Way IS narrow indeed, and the Gate very ftrait, where not a Word^ no not a Thought ^"^^^"^ -4 muft Jlip the Watch^ or efcape Judgment: Such ch.'25.i?. Circumfpe5lion^ fuch Caution^ fuch Patience^ ^^'^^•'^^^' fuch Con/ianc}\ fuch Holy Fear and Trembling. This gives an eafy Interpretation to that hard j^'^* ^' faying, Flejh and Blood cannot inherit the Kingdotn of God: Thofe that are captivated with fiefhiy Lufb and Affections •, for they cannot, xhef. 3. bear the Crofs \ and they that cannot endure the 5- Crofs y muft never have the Crown. To reign, ^ °^* ^^* 'tis neceffary firft to fuffer.

§. I. What is the great Work of the Cro^s? The

Anfwer to this of great Moment. §. 2. The

Work of the Cxok is St\i'dtm2i\, §. 3. Woat

. was the Cup and Crofs d?/Chrift? §. 4. What

■ is our Cup and Crofs ? §.5. Our JDuty is

to follow Qhx'i^ as ^;^r Captain. §* 6. Of

the

32 No Crofsy no Crown.

the Di/linilion upon Self^ a lawful dnd unia^it'^ ful Self. §. 7. IVhat the lawful Self is f §. 8. 7 hat it is to be denied in fome Cafes by Chrift's DcxSrinc and Example. §. 9. By the Apdflles Pattern, §. 10. The Danger of preferring lawful Self^ above our Duty to God. §. J I. The Reward of Self-denial an Exciteynent to it. §. \%. This Doctrine as ^/^ ^i Abraham. §. 13. His Obedience of Faith memorable, §. 14. Job a great Infiance of Self denial., his Contentment. §. 15. ?vlofes alfo a mighty Example., his Negle£l of The Reafon of it., viz. the Recommence of Reward. §. 18. Ifaiah no inconjiderable In- fiance^ who of a Courtier became an Holy Prophet. §. 19. Tbefe Inftances conclud-- ed with that of holy Daniel, his Patience and Integrity^ and the Suceefs they had upon the King. §. 20. There might be many mentioned to confirm this bleffed Doctrine. %. 21. All mufl be left for Chrift, as Men would be faved. §. 22. The Way of God is a Way of Faith and Self-denial. §.23. An earnefl Supplication and Exhortation to alt to attend upon thefe Things.

Q^, r> U T Fourthly, What is the great Vy Work and Buftnefs of the Crofs refpe5ling Man?

Anfw. §. I. This indeed is of that mighty Moment to be truly, plainly, and throughly aniwered, that all that went before, feems only to ferve for Preface to it; and mifcarrying in it, to be no \^i^ than a Mifguidance of the Sou] about its Way to BleiTcdnels. I Ihall therefore

purfuc

No Crofs^ no Crdwn. ^

purfue the Queftion with God's Help, and the beft Knowledge he hath given me, in the Experience of feveral Years Uifciplefhip.

The great Work and Bufincfs ot the Crols of Chrift, in Man, is Self- Denial; a Word, as of much Depth in it fclf, fo of fore Contradiftion to the World: Little underftood, but lefs embraced by it; yet it muft be born for all that. The Son of Gol is gone before us, and by the bitter Cup he c rank, and Baptifm he fuffer'd, has kfc us an Example, that we fhould follow his Steps. Which made him put that hard Queftion to the Wife of Zebedee and her two Sons, upon her folliciting that one might fit at his right, and the other at his left Hand in his Kingdom; j^re ye able Mlt^ 20. to drink of the Cup that I Jloall drink of and to ^^>">^^ he baptized with the Baptijm lam baptized with? It feems their Faith was ftrong; they anlwered. We are able. Upon which he replied, " Ye *' fhall drink indeed of my Cup, and be bap- ** tized with the Baptifm I am baptized with*' \ but their Reward he left to his Father.

§. 3. What was his Cup he drank ^ and Baptijm he fuffered? I anfwer \ " They were the " Denial and offering up of himfelf by the " eternal Spirit to the Will of God, under- " going the Tribulations of his Life, and " Agonies of his Death, upon the Crofs, for ^' Man's Salvation.

§. 4. What is our Cup and Crofs that we Jhotild drink and fuffer? They are the Denial and Offering up of our (elves, by the fame Spirit, to do or fuffer the Will of God for his Service and Glory: Which is the true Life and Obedience of the Crofs of Jefus: Narrow ftrll, D but

J4 ^"^^ Crdfs^ no tro'von.

but btffol'e, an unbeaten Way. For when there was none to help, not one to open the Seals, to give Knowledge, to dired the Courfe of poor Man's Recovery, He came in the greatnefs of his Love and Strengtli; and tho* clothed with the Infirmities of a mortal Man, being within fortified by the Almightinefs of an immortal God^ he travelled through all the Straits and Difficulties cf Humanity; and firft, of all others, trod die untrodden Path to Bkffednefs.

§. 5, O come^ let us follow him, the mofl Unwearied, the moft Viftorious Captain of our Salvation! To whom all the great Alexanders and mighty Cacfars of the World are lefs than the pooreft Soldier of their Camps could be to them. True, they were all great Princes of their Kind, and Conquerors toOj but on very differing Principles. For Chrift made himfelf of no Reputation to fave Mankind •, but thefe plentifully niin'd People, to augment theirs. They vanquifli'd others, not themfelves; Chrift conquer'd Self^ that ever vanquifhM them: Of Merit therefore the moft excellent Prince and Conqueror. Befides, rhey advanc'd their Empire by Rapine and Blood, but He by Suffering and Perfwafion: He never by Compulfion, they always by Force, prevailed. Mifery and Slavery followed all their Viftories; His brought greater Freedom and Felicity 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 of Lords.

'Tis this moft perfedl Pattern of Self-denial

§. 6. There is a Lawful and Unlawful Seff, and both muft be denied for the Sake of him^ that in SubmifTion to the Will of God, counted nothing Dear, that he might fave us. And tho' the World be fcarcely in any Part of it at that pafs, as yet to need that Lefibn of the Denial of Lazvful Self that every Day mod greedily Sacrifices to the Plea fare of JJyilawful Self: Yet to take the v/hoJe Thing before me, and for that it may poffibly m.eet with fome that are fo far advanced in txhis fpiritual Warfare, as to receive fome Service fronl it, I fhall at lead touch upon it.

§. 7. The Lazvful Self which we are to deny, is that Conveniency, Eafe, Enjoymient and Plenty, which in themfelves are fo far from being Evil, that they are the Bounty and Bleflings of God to us: As Hufband, Wife^ Child, Houfe, Land, Reputation, Liberty, and Life itfeif: Thefe are God's ' Favours, which we may enjoy with lawful Pleafure, and juftly im.prove as our honeft Intereft. But when God requires them, at what Time Ibever the Lender calls for them, or is pleafed to try our Affeftions by our parting with them; I fay, v/hen they are brought in Competition with him they muft not be preferr'd, they muft be denied. Chrift himfelf defcended from the Glory of his Father, and w^illingly made himfelf of no Reputation am.ong Men, that he might make us of fome witn God; and from the Quality of thinking it no Robbery to be equal with Gcd, he humbled himfelf to the D 2 poor

^^ No Crofs^ no Cro^jorf.

poor Form of a Servant ; yea, the ignomi-

Phii. 2^ 5. i^Jq^s J)eaih of the Crofs^ that he might deliver

* * ' u^i an Example of pure Humility, and entire

Fatlicr.

§. 8. It is the Do6lrine he teaches us in

Matt. 10. ^^^^^^ Words: He that loveth Father or Mo-

. ther^ Son or Daughter^ more than me^ is 7tot

^worthy of me. Again, Whofoever he he of you^

y^ '^ ^^' ^-^^"^ forfaketh not all that he hath^ he cannot he

Man^ That if he would have eternal Life, he

ziy zz]'^' Jhoiildfell all and follow him : A Doftrine, fad

to him, as to thole, that like him ( for all their

high Pretences to Religion ) in Truth love their

of Self-denial is the Condition to eternal Hap-

Matt. 16. pmefs: He that will come after me, let him

^^' deny himfelf^ and take up his Crofs, and follow

the Son of God.

§. 9. This made thofe honeft Fifhermen quit their lawful Trades, and follow Him, when he called them to it; and others, thac 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 liv'd under, for the fpiritual Advantage that accrew'd to them, by their faithful Adherence to his Holy Do6lrine. True, many would have excus'd their following of him in the Parable of lukc 74. ^^^ Feaft: Some had hotight Land^ fome had ^^3 19,^0, married Wives ^ and others had hotight Tokes of Oxen, and could not come \ that is, an immoderate

No Crojsj no Crown, 37

moderate Love of the World hindred tliem: Their lawful Enjoyments, from Servants, became their Idols; they worfhiped them more than 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 Self 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 prefer'd before thy Soul's Salvation: O beware, that thy Comforts prove not Snares firll, and then Curfes: To over-rate them, is to pro-^ voke him that" gave them, to take them away again: Come and follow him that giveth Life eternal to the Soul.

§. 10.. Wo to them that have their Hearts in their earthly Poffeffions!• For when they are gone, their Heaven is gone with them. It is too much the Sin of the beft Part of the World, that tliey flick in the Comforts of it: And 'tis lamentable to behold how their AfFeftions are bemired, and entangled with their Ccnvenie*!- ces and Accommodations in it. The true felfdenying Man is a Pilgrim; but the fcliini Man is an Inhabitant of the World: The one ufes it, as Men do Ships, to tranfport themfelveSp or tackle in a Journey, that is, to get Home; the other looks no further, whatever he prates, than to be fixM in Fulnefs and Eafe here, and likes it fo well, that if he could, he would not exchange. However, he will npt trouble himfelf to think of the other World, till he is fure he muft live no longer in this: But then, alas! ^ twill prove too htt^

38 ' N(9 Crofs^ no Crovjn.

not to Abraham, but to Dives, he muft: go; the S-ory is as true as fad.

§. 11. But on the other Hand, it is not for Nought that the DifcipLs of Jefus deny themfclvcs; and indeed, Chrift himfclf had the eternal joy in his Eye: For the Joy that was

licb. n. i-Jet before hira ( 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 Shame^ tov/'it^ the Difhonour and Derifion cf the World. It made him no': afraid or fhnnk, he contemned it: And is fet down on the right Hand of the throne of God, And to their Encouragement, and great Confolation, when Peter afked him what they fhoujd have that had forfaken all to follow him? He anfwered them. Verily I fay unto

a^^% 2^'^^^^' /^^/jy^ which have followed me in the Regeneration, when the Son of Manfhall Jit on the "Throne of his Glory ^ ye alfo fball fit upon twelve Thrones^ P-dging the twelve Tribes of Ifrael, that were then in an Apoflacy from the Lif:: and Power of Godlinefs. This was the Lot of his Difciples; the more immediate Companions of his Tribulations, and firfl Meffengers of his Kingdom. But the next that follows is to all: ^' And every one that hadi ^' forfaken Houfes, or Brethren, or Sifters, or " Father, or Mother, or Wife, or Children, ^^ or Lands, for my Name's Sake, Ihall re- ^^ ceive an hundred Fold, and fhall inherit *' everlafting Life.*' 'Twas this Recompence of Reward, this eternal Crown of Righteoufneft, that in every Age hasraifcd, in the Souls of the Juft, an holy Negled, yea. Contempt of the Worldo To this is owing tlie Cqnftancv

No Crojs^ no Crown. gg

§. 12. Nor is this a new Doctrine; 'tis as old as Abraham. In feveral moft remarkable inftances, his Life was made up ot Self -denial Ccn. i:. Firft, in quit.':ing his own Land, where we m.ay well fuppofe him fettled in the midftof PJcnry, at lead Sufficiency: And why.^ Becaufe God called him. Indeed this fhoujd be Reafon enough; but fuch is the World's Degeneracy, thai in Faft it is not: And the fame Ad:, upon the fame Inducement, in any now, tho^ prais'd in Abraham, would be derided. So apt are People not to underftand what they commend; nay to defpife thofe Aftions, when they meet them in the People of their own Times, which they pretend to admire in their Anceftors.

§. 13. But he obeyed: The Confeauence was, that God gave him a mighty Land, This was the firft Reward of his Obedience. The next was a Son in his okl Ag^ \ ^nd which e;reatenM the Bleffinj;?, after it had been, in Nature, pad the Timefof his Wife's bear^ ing of Children. Yet God called for his Dar- Cen. ^^, ling, their only Child, the Joy of their Age, the Son of a Miracle, and he upon whom the fulfilling of the Promife made to Abraham did depend. For this Son, I fay, God called: A mighty Tryal! that which, one would hasre thought, might very wel| have overturned his Faith, and Humbled his Integrity •, zt leafl have put him upon this Difptite in hjmfelf: *' This Command is Unreafonable and Cruel j *' ^tis the Tempter's, it cannot be God^'s. For^ .f is it to be thought th^t God gave me a Son

40 No Crofs^ no Crown.

to make a Sacrifice of him? That the Father fliould be Butchtr of his ohly Child? Again, That he fhould require me to offer up the Son of his own Promife, by whom his Ccvcnant is to be pcrform'd: This is incredihl.'.'* I fay, Thus Abraham might naturally enough have argued, to withftand die Voice of God, and indulge his great Affeftions to his beloved Ifaac/ But good old Abraham, that knew the Voice that had promised him a Son, had not forgot to know it, when it required him back again: He difputes not, tho' it look'd Strange, and perhaps v/ith fome Surprize and Horror. He had learned to believe, that God that gave him a Child by a Miracle, could work another to prefervc or reftore him. His AfFedions could not ballance his Duty, much lefs overcome his Faith; for he received him in a W^ay that would let him doubt of nothing that God had promised of him.

To the Voice of this Almightinefs he bows, builds an Altar, binds his only Son upon it, kindles the Fire, and ftretches forth his Hand to take the Knife: But the Angel ftop'd the Stroke, Hold Abraham^ thy Integrity is proved. What followed? A Ram ferved, and Ifaac was his again. This fiiows how little ferves, where y^//is refigned, and how mean a Sacrifice contents the Almighty, where the Heart is ap- proved. So that 'tis not the Sacrifice that recommends the Heart, but the Heart that gives the Sacrifice Acceptance.

God often touches our beft Comforts, and calls for that which we moft love, and are lead v/illing to part with. Not that he always takes

No Crofs^ no Crown. ^i

It utterly away, but to prove the Soul's Integ ity, to caution us from Exccflcs, and tii4t wc may remember God, the Author of thofe Bleffings we poffefs, and hve loofe to them. I fpeak my Experience: The Way to keep our Enjoyments, is to ref^gn them; and tho' that be hard, 'tis fweet to fee them returned, as Ifaac was to his Father Abraham, with more Lx)ve and BlefTing than before. O ftupid W orld! O Wordly Chriftians! Not only Strangers, but Enemies to this excc'bnt Faith! And whiLl fo, the Rewards of it you can never knpw.

§. r4. But Job preffes hard upon Abraham: His S: if-denial ah'o was very fignal. For when the Meflengers of his AfflidtiOis came thick upon him, one doleful Story after another, till he was left as naked as when he was born; the firft Thing he did, he fell to the Ground, and worfhipM that Power, and kifs'd that Hand that ftrip'd him: So far from murmuring, that he concludes his LofiTes of Eftate and Children with thefe Words: Naked came I out of my j^^ ^ Mother^ s IVomb^ and naked Jhall I return: The Lord gave^ and the Lord hath taken away -^ blejfed be the Name of the Lord. O the deep Faith, Patience, and Contejitment of this excellent Man! One would have thought this repeated News of Rum had been enough to have overfet his C onfidence in God: But it did not; that ftay'd him. But indeed he tells us why: His Redeemer livM; I know ( fays he) that my Redeemer lives. And it appeared he 26. did; for he had redeemed him from the World: His Heart was no: in his worldly Comforts ^ his Hope lived above the Joys of D 5 Time,

ail

42 No Crofs^ no Crown.

Time, and Troubles of Mortality; not tempted with the one, nor fhakcn try th- other; but firmly believed. That when aper his Skin Worms fl)ould have con fumed his Body^ yet v^ith bis Eyes he jh-^uldfee Cod, Thus wa tiie Heart of Job I'OLii fubmittedto, and comforted m the Will of God.

§. 15. Mofes is the next g^^at '^'xample in facred Story for remarkable S 1- eniai, before the Times of Chrift's App arance in the Flefli. He had been faved when an Infant, by an extraordinary Providence, and it frerns, by what followed, for an extraq.'v^inary SciTice: Pharaoh's Daughter ( whofe CompaiTion was the Means of his Prefervation when the King decreed the Slaughter of the Hebrew M^les ) took him for her Son, and gave him the Education of her Father's Court. His own grace- ful Prefence and extraordinary Abilities, joyn'd with her Love for him and Intereft in her Father to promote him, muft have rendtr'd him, if not capable of Succeffion, at leaft of being chief Minifter of Affairs under that wealthy and powerful Prince. For Egypt was then what Athens and Rome were afcer, the mqll famous for Learning, Arts and Glory.

§. 16. ButMofcs, ordained for other Work, and guided by a better St^r, an higher Principle, no fooner came to Years of Difcretion, than the Impiety of Egypt, and the Oppref^ fions of his Brethren there, grew a Burden too heavy for him to be^r. And though fo wife and good a Man could not want thofe generous and grateful Refentments, that became the Kindnels of the King's Daughter to him -, yet Hto27i ^^ h^d aKofee?i that God that was invtftble^ and

No Crofs^ no Crown. 4j

did not dare to live in the Eafe and Plenty of Pharaoh's Hoiife, whilft his poor Brethren ^'oa. 5.7, were required to make Brick without Straw. ^

Thus the Fear of chc Ahnighty taking deep hold of his Heart, henoUy refufcd to be called the Son of Pharaoh's Daughter, and chofe rather a Life of Affliftion with the moft defpifcd and opprcft Ifraelitcs, and to be the Companion of their Temptations and Jeopardies, than to enjoy the Pleafures of Sin for aScafon \ efteeming the Reproaches of Chrift ( which he fuffcred for makirg that unworldly Choice) greater Riches than all the Treafurcs of that Kingc^om.

§• 1 7. Nor was he fo foolifh as they thought him; he had Reafon on his Side: For it is faid. He had an Eye to the Recompence of Reward: He did but refufe a lefler Benefit for a greater. In this his Wifdom tranfcended that of the Egyptians; for they made the prefent World their Choice ( as uncertain as t\\^ Weather ) and fo loft that which has no End. Mofes look'd deeper, and weighed the Enjoyments of this Life in the Scales of Eternity, and found they made no Weight there. He governed himfelt not by the immediate Poffeffion, but the Nature and Duration of the Reward. His Faith correfted his AfFedlions, and taught him to facrifice the Pleafure of Self to the Hope he had of a future more excellent Recompence.

§. 18. Ifaiah was no inconfiderable Inftance of this bleffed Self-denial; who of a Courtier. ^.'r^^^^ became a Prophet, and left the worldly Inter- o" the Pr^'o. efts of the one for the Faith, Patience and Suf- p^^^*- fcrings of the other. For his Choice did not only lofe him the Favour of Men; but their Wickedness, enraged at his Integrity to God,

;4. No Crofs^ no Crow)u

in his fervent and bold Reproofs of them, madp a Martyr of him in the End. For they barbar-^ .ouQy faw'd him afunder in the Reign of King ManaflTes. Thus died that excellent Man, and ( commonly call'd ) the Evangelical Prophet.

§. 19. I fhall add, 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 relinquifhed them all: And inftead of being follicitous how to fecure himfelf, as one minding nothing Itk^ 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 firfl: it expos'd him to Ruin, yet, as an Inftance of great Encouragement to all, that like Iiim will chufe to keep a good Confcience 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.

§. 20. What fhall I fay of all the Reft, w.ho counting nothing dear, that they might do the Will of God, abandoned their worldly Comforts and expofed their Eafe and Safety, as often as ji),d. the Heavenly Vifion called them, to the Wrath and Malice of degenerate Princes, and an apoftate Church? Mgre efpeciaily Jeremiah, Ezekiel and Micah, that after they had denied themfelves in Obedience to the Divine Voice, feal- ed up their Teftimony with their Blood.

Thus was Self-denial the Practice and Glory of the Ancients that were Predeceffors to the Coming of Chrift in the Flefh : And fliall we hope to go to Heaven without it now, when

our

No Crofs^ no Crozvn. j^^

would fain have it, viz. for us^ that we need, ^ ^^'

§. 2 1. Whoever therefore thou art, that would'ft do the Will of God, but fainteft in thy Defires from the Oppofition of worldly Confiderations; remember I tell thee, in the Name of Chrift, that he that prefers Father or Mother^ Sijler or Brother^ Wife or Childy Hoiife or Land^ Reputation^ Honour^ Office^ Liberty or L//>, before the Teftimony of the Light of Jefus, in his own Confcience, Ihall be rejefted of him, in the folemn and general Inqueftupon the World, when all fliall be judged, and receive according to the Deeds done, not the ProfefTion made, in this Life. It was the Dodlrine of Jefus, that if thy right Hand offend ^ -^^^^^ 5 thee^ thou mujt cut it off \ and if thy right Eye " offend thee^ thou muft pluck it cut: That is, if the moft dear, the moft ufeful and tender Cornforts thou enjoyed, ftand in thy Soul's Way, and intermpt thy Obedience to the Voice of God, and thy Conformity to his holy Will revealed in thy Soul, thou art engaged under the Penalty of Damnation to part with them.

§.2 2. The Way of God is a Way of Faith, as dark to Senfe, as mortal to Self. 'Tis thejohV ^' ^^' Children of Obedience, who count with holy Paul, all Things Drofs and Dung, that they may win Chrift, and knov/ and walk in tins narrow Way. Speculation won't do, nor can refined Notions enter, the Obedient only eat the Good of this Land. Jhey that do his Will

■^5 N^ Crofs^ no Crown.

( fays the blefied Jcfus) Jhall know of my Doctrine ; them he will inlti ud:. There is no Room for Inftruftion, where lawful Self is Lord, and not Servant. For Self can* t receive it: That which fhould, is oppreft by Self ; fearful and dares not. O what will my Father or Mother fay ? How will my Husband ufc me ? Or finally, what will the Magiftrate do with me .^ For tho' I have a moft powerful Per^ fwafion, and clear Conviftion upon my Sou], of this or that Thing, yet confidering how unmodifh it is, what Enemies it has, and how ftrange and fmgular I fliall leem to them, I hope God will pity my Weaknefs : If I fink, I am but Flefh 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 Soul lofes in Parly: The Manifeilation brings Power with it. Never did God convince People^ but, upon Submifllon, he impower'd 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 ^ith that Light and Spirit, by which he gives thee that Knowledge. They that want Power, are fuch as don't receive Chrift in his Convictions upon the Soul; and fuch will always want it: But fuch as do, they receive Power ( like tliofe of old ) to become the Children of Godj through the pure Obedience of Faith.

§. 23. Wherefore, let me befeech you, by the Love and Mercy of God, by the Life and Death of Chrilt, by the Power of his Spirit, and the Hope of Immortality, that you, whofe

Hearts

No Crofs^ no Crown. '^j

Hearts are eftabliHi'd in your temporal Comforts, ap.d fo Lovers of Self more than cf ihefe heavenly Things, would let the Time paft fuSice: That you would not think it enough to be clear of fuch Impieties, as too many are found in, whilft your inordinate Love of lawful Things has defil'd your Enjoyment of them, and drawn your Hearts from the Fear, Love, Obedience, and Self-denial of a true Difciple of Jefus. Tack about then, and hearken to the frill Voice in thy Co/ifcience; it tells thee thy SinS) and of Miiciy in them. It gives a lively Difcovery of the very Vanity of the World, and opens to thy Soul fome Profpect of Eternity, and the Comforts of the Juft that are at Reft. If thou adhereft to this, it will divorce thee from Sin and Self: Thou wilt foon find that the Power of it's Charms, exceed that of the Wealth, Plonour, and Beauty of the World, and finally will give thee that Tranquility, which the Storms of Time can never fhipwrack, or diforder. Here all thine Enjoyments are bleft, though fmiall, 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 don't abufe it. They fee and blels the Hand that feeds, and cloatlis, and preferves them. And as by beholding him in all his Gifts, they don't adore them, but him, fo the Sweetnefs of his Bleffings that gives them, is an Advantage, fuch have upon thofe that fee him not. Befides, in their Increafe they are not lifted up, nor in their Adverfities are they caft down: And why? Becaufe they are moderated in the one, and comforted in the Dther, by his divine Prefence. In

48 No Crofs^ no Crown.

In fhort, Heavn is the Throne, and the Earth but the P'ootftool of that Man, that hath Self under i'O'jt. And thofe that know that Station, will not eafily be moved; fuch learn Eph. 5, 15, to Number their Days, that they may not be *^- furprized with their DiiTolution; and to redeem their Time^ becaufe the Days are Evil; remembring, that they are but Stewards, and muft de- liver up their Accompts to an impartial Jur^'ge. Therefore not to S.if, but to him they live, and in him die, and are bleffed with them that die in the Lord. And thus I conclude my Difcourfe of the right Ufe of lawful Self.

CHAP. V.

§. T. Of unlawful Self ^ Uis twofold, i. In Religion. 2. In Morality. §. 2. Of thofe that are moft Formal^ Superflitious and Pompous / Worfhip. §. 3. God^s Rebuke of carnal Jpprehenf^ons. §. 4. Chriji drew off his Difciplesfrom the Jewifh exterior Worfliip, and inliituteda7nore Spiritual 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 thcfe worldly Worfhippers. §. f). Flejh and Blood 7nakes their Cro{s^ therefore can't be crucified by it. §.9. I^hey are Teaks without Rejtraint. §. to. Of the Gawdinefs of their LrOfs, and their Refpeif to it. §. 1 1 . yf Reclufe Life 7to true Gofpel Abjiegation. §. 12. A Comparifon between Chri/t's Self-denial and theirs: His leads t9 Purity in the World., theirs to voluntary hnprifonment^ that they anight not be tempted of

the

No Crofs^ no Crown. 4^

the World. T^he Mifchief which that Example followed^ would do to the World* // de- Jlroys ufcful Society^ honejt Labour, A lazy Life the ufual Refuse of Idloiefsy Poverty a.nd guilty Age, §. 13. Of Chrift's Crofs in this Cafe. T^he Imfoffibiiity that fuch an external Application can remove an internal Caufe*, §. 14. An Exhortation to the Men of this Be-' lief^ not to deceive themfelves.

§. I. T Am now come to unlawful Self, which, X more or lefs, is the immediate Concernment cf much the greater Part of Mankind* This unlawful Self is twofold, ift. T^hat which delates to religious Worfhip: 2dly, That which concerns moral and civil Cdnverfation in the World. And they are both of infinite Confequence, to be confidered by us. In which, I Ihall be as brief as I may, with Eafe to my Confcience, and no Injury to the Matter.

§. 2. That unlawful Self 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, ei- ther in it's Inftitution or Performance* In this great Error^ thofe People have the Van, of all that attribute to themfelves theName of Chriftians, that are moft Exteriour, Pompous, and Superftitious in their Worfhip: 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 Spirit; but the Worfhip it felf, is compofed of what is utterly Inconfiftent, with the very Form and Practice of Chrift's Doctrine, and the Apoftolical Example, For whereas that E was

5*0 No Crofs^ no Crown.

was Plain and Spiritual, this is Gawdy and Worldly: Chrift's molT; Inward and Mental, their's n'iOft Outward and Corporal: That fuitcd to theNature of God, who is a Spirit, 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 Worfliip to pleale him, but to make one to pleafe themfelves. A Worfhip drefs'd with luch ftately Buildings, and Imagery, rich Furnitures and Garments, rare Voices and Mufick, coftly Lramps, Wax-Candles and Perfumes -, and all afted with that moft pleafing Variety, to the external Senfes, 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 Mafl<, for fo they pifture him in their Temples; and too many in their Minds. And the Truth is, fuch a Worfliip, may very well fuit fuch an Idea of God: For when Men can think him fuch an one as themfeves, 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.

§. 3. But what faid the Almighty to fuch a fenfual People of old, much upon the like Occafion? Thou thought eft that Iivas fuch an one Pfal. 50. as thy f elf ^ hut I will reprove thee^ and fet thy '^^'^^'^'^' Sins in Order before thee. Now conftder this^ ye that forget God^ left I tear you in Pieces^ and there be none to deliver. But to him that ordereth his Converfation aright^ zvill Ifhew the Sal- vation of God, This is the Worlhip acceptable

No Crofs^ no Crown. gt

abls to him. To do Juftly^ love Mercy ^ ^;;i m'-c. 6. s, 'ujalk humbly ii:ith God, For he tliat fearcheth the Heart and tries the Reins of Man, and fets his Sins in Order before him, who is the God of the Spirits of all Flcfh, looks nor to the externa! Fabrick, but internal Frame of the Soul, and Inclination of the Heart. Nor is it to be fobcrly thought, that he, who is cloathed wnth divine Honour and Majefty, who covers himfcif with Light, as with a Garment, who ftretches out the Heavens like a Cunain, who layeth the Beams of his Chambers in the Deep, who maketh the Clouds his Chariots, and who walks upon the Wings of the Wind, who maketh his Angeis Spirits, and his Minifters a flaming Fire, Vvho laid the Foundation of the Earth, that ir lliould not be moved for ever, can be adequately Worfhiped by thole human Inventions, the Refuge of an apoftate People, from the primitive Povver of Relig'on, and Spirituality of Chriftian Worfhip.

^. 4. Chrift di*ew off his Difciples from the Glory and Worfhip of the outward Temple, and inftituted a more inward and fpiritual Worfnip, in which he inftructed his Followers, Yejball neither in this Mountain^ nor yet ^/J-f^4-2ii Jerufalem ( fays Chrift to the Samaritan Wo- "'^^ man ) worfhip the Father •, God is a Spirit^ and they they that worjhip hir/:^ m:tji WGrjhip him in Spirit and in Truth. As if he had faid: '• For " the Sake of the Weaknefs of die People, '• God condefcended in old Time, to limit '' himfelf to an outward Time, Place, Tern* " pie and Service, in and by which he would ^' be worfniped: But this v/as during Men's " Ignorance of his Omniprefence, and that

^t N6 Crofs^ no Crown.

^* they confidcrcd not what God is^ nor where ^' many as receive me. And I tell you that ^* God is a Spirit^ and he will be worfhiped " in Spirit and in Truth. Peopk muft be ac- *' quainted with him as a Spirit, confider him, ^* and worfhip him as fuch. 'Tis not that ** bodily Worfhip, nor thefe ceremonious Ser- " vices, in Ufe among you now, that will " ferve, or give Acceptance with this God that *' is a Spirit: No, you muft obey his Spirit^ <^^ that ftrives with you, to gather you out of ** the Evil of the World, that by bowing to ^^ the Inftruftions and Commands of his Spirit •' in your own Souls, you may know what it is **' to worfhip him as a Spirit; then you will '^ underftand, that 'tis not going to this Moun- ^' tain, nor Jerufalem, but to do the Will of '' God, to keep his Commandments, and ^' commune with thine own Heaft, and fin not,- *' take up thy Crofs,. meditate in his holy Law, " and follow the Example of him whom the '' f^ather hath fent/'

§. 5. 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 Tempie, and its Services, ( but falfly accufed of Blafphemy ) Solo- Aai7.^7,f}^on ( laid Stephen) built God an Houfe -^ how- K'^ 66 i'^//, God dwelleth not t7i temples made ivith ^y ' ' Hands 5 as faith the Prophet, Heaven is my Throm^ and the Earth is my Foot-Jlool; ivbat Houfe ijcill ye hitild me^ faith the Lord? Or what is the Place of my Reft? Hath 'not my Hand made all thefe "Things? Behold a total Overthrow to all worldly Temples, and their

ceremonious

ceremonious Appcndencies! The Martyr follows his Blow upon thofc apoftate Jews, who were of thofc Times, the pompous, ceremonious, worldly Worfliippcrs: T'e Jiiff-nccked and uncircumcifed in Heart and Ears^ ye do alwas rejijl the Holy Ghofl \ as did your Fathers '' Matter for your outward Temple, Rites, " and fhadowy Services, your Pretenfions to " SuccefTion in Nature frorn Abraham, and by *' Religion from Mofes; you are Refifters of " the Spirit, Gainfayers of its Inftruclions: '' You Will not bow to its Cojjniel, nor are •*' your Hearts right towards God: You are *' the Succeffors of your Father's Iniquity; '' and though verbal Admirers, yet nonex)f ^' the Succeffors of the Prophets in Faith and '' Life/'

But the Prophet Ifaiah carries it a little further than is cited by Stephen. For after hav- ing declared what is not God's Houfe, The Place where his Honour divells^ immediateiy ifa. it:>,' follow rhefe Words: But to this Man will I look,, even to him that is Poor,, and of a contrite Spirit,, and tremhlethatmyJVord, Behold, 0 carnal and fuperftitious Man, the true Worfhiper and the Place of God- s Reft! This is the Houfe and Temple of him whom the Heaven of Heavens cannot contain: An Houfe Self cannot build, nor the Arf nor Power of Man prepare or confecrate.

§. 6. Paul that great Apoftle of the Jentiles, twice expreQy refers theWord Temple to Man: Once in his firft Epiftle to the Church at Corinth; Know ye not ( fays he ) that you ^ ^°'' ?/ 2re the Temples of the Holy Ghcjl^ which is in " ^'

54- No Crofs^ no Crown.

yoti^ which ye have of God? &c. and not the Buildingof Man's Hand and Art. Again, he tells the lame People ( in his fecond Epifde ) For ye are the Temple of the living God^ as

*^' by t!ie Prophet ) / will dwell in them^ and

walk in them •, and I will be their God, and they Jhall 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 Spirit; Meeknefs, Love, Faith, Patience, Self-denial and Charity. Here it is that the eternal Wifdom, that was with God from everlading, before the Hills were brought forth, or the Mountains laid, chufes to dwell, rejoycing

Prov.8.31. ( f^ygY/ifdom) in the habitable Part of his Earth, and my Delights were with the Sons of Men; not in Houfes built of Wood and Stone. 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 Chrift, who builds us up an holy Temple to God, 'Twas

Hag, 2. 9. proniifed of old, "That the Glory of the latter Houfe fhould tranfcend the Glory of the former; which may be applied to this: Not one outward Temple or Houfe to excel another in outward Luftre; For where is the Benefit of that? But the divine Glory, the Beauty of Holinefs in the Gofpel-Houfe or Church, made up of renewed Believers, fliould exceed the outward Glory of Solomon's Temple, which in Comparifon of the latter Days was but Flefh to Spirit, fiding Refembknces to the eternal Subllance.

But for all This, Chriftians have Meeting- Places,

No Crofs^ no Crozans ^^

Places, yet not in Jewifh or Heathen State, but Plain; void of Pomp and Ccremor.y -, fijiting the Simplicity of their blefled Life and Doftrine. For God's Prefence is not with the Houfe, but with them that arc in it, who are the Gofpcl-Church, and not the Houfc. O! that fuch as call themfelves Chriftians, knew but a real Sanftity in themfelves, by the wafning of God's regenerating Grace, inflead cf that imaginary Sanftity afcribed to Places: They would then know what the Church is, and where, in thefe evangelical Days,, is the Place of God's Appearance. This made the Prophet David fay, The Kwg*s Daughter is all Glorious within^ her Cloathing is cf ivrought Gold. AVhat is the Glory that is w^ithin the true Church, and that Gold that makes up that inward Glory? Tell me, O Superfritious Man! Is it tliy ftately Temples, Altars, Tables, Carpets, Tapeftries: Thy Veftments, Organs, Voices, Candles, Lampsy Cenfers, Plate and Jew^els, with the like Furniture of thy w^orldly Temples? No fuch Matter; they bear no Proportion with the divine Adornment of the King.of Heaven's Daughter, the blefied and redeemed Church of Chrift. Miferable Apoftacy that it is! And a wretched Supplement in the Lof§ and Abfence of the apoftolick Life, the fpiritual Glory of the primitive Church.

§. 7. But yet fome of thefe Admirers of external Pomp and Glory, in Worlliip, w^ould be thought Lovers of the Crofs, and to that End have made to themfejves many. But alas! What Hopes can there be of reconciling that to Chriftianity, that the nearer it coiT>es to its Refemblance, the farther oft it is in Reality?

E 4 For

5$ No Crofs^ no Crown.

For their very Crofs and Self-denial, are moft unlawful Self: And whilft they fancy to wor^ fhip God thereby, they moft dangeroudy err from tlie true Crofs of Chrift, and that holy Abnegation that was of his blefled Appointment. 'Tis true, they have got a Crofs, but it fecms to be in the Room of the true One; and fo mannerly, that it will do as they will have it that wear it: For inftead of mortifying their Wills by it, they made it, and ufe it according to them. So that the Crofs is become their Enfign, that do nothing but what they lift. Yet by that they would^ be thought his Difciples that never did his own Will, but the Will of his heavenly Father.

§. S. This is fuch a Crofs as Flefti and Blood can carry, for Fiefti and Blood invented it; therefore not the Crofs of Chrift, that is to crucify Flefti and Blood. Thoufands of them have no more Virtue fhan a Chip: Poor empty Shadows, not fo much as Images of the true One. Some carry them for Charms about them, but never repel one Evil with them. They Sin with them upon their Backs; and though they put them in their Bofoms, their ^.^^ ^^g beloved Lufts lie there too without the leaft ' ij'/ Difquiet, They are as dumb as Elijah's Mock- Gods; no Life nor Power in them: And how fliould they, whofe Matter is Earthly, and whofe Figure and Workmanftiip are but the Invention and Labour of worldly Artifts? Is it poftible that fuch Crofles ftiould mend their Makers? Surely not.

§. 9. Thefe are Yokes without Reftraint, ^nd Crofies that never contradid: A whole Cfirt-Loc^d of them would leave a Man as unmortifi^id

No Crofs^ no Crown. cy

mortified as they find him. Men may fooner knock their Brains out with them, than their Sins: And that, I fear, too many of them know in their very Confciences that ufe them, indeed, adore them, and (which can only happen to the falfe Crofs ) are proud of them too, fince the true One leaves no Pride, where it is truly born.

§. ID. For as their Religion, fo their Crols is very Gawdy and Triumphant: But in what? In precious Metals and Gems, the Spoil of Superdition upon the People's Pockets. Thefc Crofles are made of earthly Treafure, inftead of Learning their Hearts that wear them to deny it: And like Men, they are refpefted by their Finery. A rich Crofs fhall have many Gazers and Admirers; the M.an, in this^ as other Thii gs, are more neglefted. I could appeal to themfc^lves of this great Vanity and ' Superilition. O! How very fhort is this of the blefled Crofs of Jefus, that takes away the Sins of the World \

§. II. Nor is a reclufe Life, ( the boafted Righteoufnefs of feme ) much more commendable, ' or one whit nearer to the Nature of the true Crofs: For if it be not unlawful as other Things are, 'tis unnatural, which true Religion teaches not. The Chriftian Convent and Monaftery are within, where the Soul is encloiftered from Sin. And this religious Houfe the true Followers of Chrift carry about with them, who exempt pot themfelves from the Converfation of the World, though they keep themfelves from the Evil of the World in their Converfation. That is a lazy, rufty, unprofitable Self-denial, burdenfome to others to feed E ^ their

55 No Crofs^ no Crown,

their Idlenefs: Religious Bedlams, where Peo- 'pie are kept up lell they fhould do Mifchief abroad: Patience per force: Self-denial againft their Will, rather Ignorant than Virtuous •, and out of the Way of reniptation, than conftant in it. No thanks if they commit not, what they are not tempted to commit. IVhat the Eye views not^ the Heart craves not^ as well as rues not,

§. 12. The Crofs of Chrifl 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 lock'd up, left they ihould be ftole away: No, they receive Power from Chrift their Captain, to refift the Evil, and do that which is good in the Sight 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, tho* not for offending them. What a World Jhould we have^ if every Body for Fear of tranfgrefftng^ fhould Mew himfelf up within four Walls? No fuch Matter; the Perfeftion of Chriftian Life extends to every honeft Labour or Traffick ufed among Men. This Severity is not the Effeft of Chrift's free Spirit, but a voluntary, flefhly Humility; meer Trammels of their own making and putting on, without Prefcription or Reafon. In all which, 'tis plain, they are their own Law-givers, and fet their own Rule, Mulft and Ranfom: A conftrained Harfhnefs, out of joint to the reft of the Creation: For Society is one great End of it, and not to be dcftroyed for Fear of Evil; but Sin banifh'd that fpoils it, by fteady Reproof, and

No Crofs^ no Crozvn. 5^

a conrpicuous Example of tried Virtue. True Godiineis 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 BujheU hut fet it upon a ^ahle in a Candleftick, Befides, 'tis a felfifli Invention -, and that can never be the Way of taking up the Crofs, which the true Crofs is therefore taken up to fubjeft. But again, this Humour runs away by it felf, and leaves the VVorlJ behind to be loft; Chriftians Ihould keep the Helm, and guide the VefTel to its Port; not mear.ly fteal out at the Stern 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 Sand of Ruin. In fine, this Sort of Life, if taken up by young People, is commonly to cover Idlenefs, or to pay Portions; to fave the Lazy from the Pain of Punifhment, or Quality from the Difgrace of Poverty: One won't work, and the other fcorns it. If aged, a long Life of Guilt fometimes flies to Superilition for a Refuge; and after having had its own Will in other Things, would finifli it in a wilful Relgion to make God amends.

§.13. But taking up the Crofs of Jefus is a more interior Exercife: It is the Circumfpeciion and Difciplrne of the Soul, in Conformity to the divine Mind therein revealed. Docs not the Body folfcw the Soul, and not the SjuI the Body.^ Do not fuch confider, that no outward Cell can fxiut up the Soul from Luft, the Mind from an Infinity of unnght-;:ous Imaginations? ^he thoughts of Man^ s Heart are Eiil^ and that continually. Evil comes fi'om with in, ^nd

not

Co No Crofsj no Crown.

not from without: How then can an external AppUcation remove an internal Caufe; or a Rcitraint upon the Body, work a Confinement of the Mind? Lefs much than without Doors: For where there is lead of A6tion, there is mofl: Time to think; and if thofe Thoughts are not guided by an higher Principle, Convents are more mifchievous to the World than Exchanges. And yet a Retirement is both an excellent and needful Thing: Crpvvds and Throngs were not much frequented by the ancient holy Pilgrims.

§. 14. 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 Soul. I muft confefs I am jealous of the Salvation of my own Kind, having found Mercy with my heavenly Father: I would have none deceive themlelves to Perdition, efpecially about Religion, where People are moft apt to take all for granted, and lofe infinitely by their own Flatteries and Negleft. The inward fteady Righteoufnefs 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 Rehgion, refulting from the Invention of Men. And the Soul that is awakened and preferved by his holy Pqwer and Spirit, lives to him in the Way of his own Inftittition, and worfhips him in his own Spirit, that is, in the holy Senfe, Life^ and Leadings of it; which indeed is the evangelical V\'oil]iip. Not that I would be thought to i ighr a true Retirement: For I do not only ackiioWicdgc, but admire Solitude, Chrift " himfcif

No Crofs^ no Crown. ^%

himfcif was an Example of it: He lovM and chofe to frequent Mountains, Gardens, Seafides. They are requifite to the growth of Piety; and I reverence die Virtue that fceks and ufes it; wifliing there were more of it in the World: But then it fhould be free, not conftrained. What Benefit to the Mmd, to have it for a Punifhment, and not a Picafure? Nay, I have long thought it an Error amo. g all Sorts, thatufe not mOxiaflick Lives, thatth(ry have no Retreats for the Afflicted, the Tempted, the Solitary, and the Devout; where they might undifturoedly wait upon God, pafs thro* their religious Exercifes; and, being thereby flrengthned, may, with more Power over their own Spirits, enter into the Bufmefs of the World again •, tho' the lefs the better to be fure. For divine Pleafures arc fouAd in a free Solitude,

CHAR VI.

i. I. But Men of more refined Belief and Practice^ are yet concerned in this unlawful Self about Religion, §. 2. ^Tis the Rife of the Performance oflVorfloip God regards, §. 3. ^rue Worfhip is only from an Heart prepared by God's Spirit, §. 4. The Soul of Man Dead^ without the divine Breath of Life ^ and fo not capable of worfhiping the living God. §. 5. ff^e are not tofiudy what to Pray for. How Chrijiians fhould Pray, The Aid they have from God, §. 6. The Way of obtaining this Preparation: ^Tis by Waitings as David and Others did of old^ in holy

Silence ;

62 No Crofs, no Crown.

Silence; thai their Wants and Supplies are befi feen. §. 7. The Whole and the Full think they need not this Waitings and fo ufe it not: But the Poor in Spirit are of another Mind:, wherefore the Lord hears and fills them with his good Things. §. 8. 7/* there were not this Preparation., the Jewifh Times would have been more Holy arid Spiritual than the Gofpel •, for even then it was required^ much more now. §. 9. As Sin., [0 Formality cannot worfoip God: Thus David, Ifaiah, ^c. §. 10. God's own Foryns and Inflitutions hateful to Him^ unlefs his own Spirit vfe them -, much more thofe of Mart s con- - triving. §. 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 T^ime it was the fame ^ his Goodnefs vjas manifejied to his Children that waited truly upon him: ^Twas an inward Senfe and Enjoyment of Him they thirfled after. Chrift charged his Difciples alfo to wait for the Spirit. §. 12. This Do£frine of Waiting further opened., and ended with an Allufion to the Pool of Bethefda; a lively Figure of inward Waiting, and its bleffed Effects. 13. Four T'hings neceffary to TFcrfhlp; the Sanftification of the Worfhiper, and the Confccration of the Offering, and the Thing to be prayed for: And laftly.. Faith to pray in: /htd all muft be Right., that is^ of Ciod's Giving. §. 14. The great Power of Faith in Prayer; witnefs the importunate Widow. The Wicked and Formal af!<:, and receive not; the Reafon why. But Jacob and his true OfF-lpring, the Follozvers

No Crofs^ no Crown. 6^

his Fat tb^ prevail §. 15. Thisjhews^ ivby Chrift upbraided his Difciples with their Jittle Faith. The necefity of Faith. Chrift works no Good on Men without it, §. 16. This Faith is not only Po.TiMj now^ hut Neceflary. Jin?o the Heirs of this Faith are \ and what were the roble Works of it in the former Ages of the Jujt.

J3 refined Speculation/ and reformed Practice, who dare not ufe, and lefs adcre a Piece of Wood or Srone, an Im.age of S.lver or Gold; nor yet allow of that Jewifh, or rather Pagan Pomp in Worfhip, pra6lifed by others, as if Chrift's Worfhip were of this World, tho' his Kirg -om be of the other; but are doftrinally Avcrfe to fuch Superllition, and yet refrain not to bo\v to their ovv^n religious Duties, and efteem their formal Perform- ance of feveral Parts of Worfhip, that go againft the Grain of their flefhly Eafe, and a Precifenefs therein, no fmall Crofs unto them; and that if they abftain from. grofs and fcandalous Sins, or if the Act be not committed, tho* the Thoughts of it are embrac'd, and that it has a full Career in the Mind, they holdthemfelves fafe enough within the Pale of Difciplefhip, and Wall of Chriftianity. But this alfo' is too mean a Charadter of the Difcipline of Chrift's Crols: And thofe that flatter themfelves ^vidi fuch a Sort of taking it up, will in the End be deceived with a fandy Foundation, and a midnight Cry. For faid Chrift, But 1 fay unto you ^ Matt, n that every idk Word that Men (hall fpeaky they 3^-

No Crofs^ no Crown.

Jhall give an Account thereof in the Day of Judgment,

§. 2, For Firft, 'tis not performing Duties of Religion, but the Rife of the Performance, tliat God looks at. Men may, and fome do, crofs their own Wills, in their own Wills; Ifa. 1. I-* voluntary Omiffion, or Commiffion: Who has required this at your Hands? faid the Lord of old to the Jews, when they feemed Induftrious to have fer\''ed him; but it was in a Way of their own contriving or inventing, and in their own Time and Will; not with the Soul truly touched and prepared by the divine Power of God; but bodily JVorJhip only, that the Apo^ file tells us, profits little. Not keeping to the Manner of taking up the Crofs in Worlhip, as well as other Things, has been a great Caufe of the troublefome Superftition tl^at is yet in the V/orld. For Men have no more brought their Worfhip to the Teft, than their Sins: 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 Apology.

§. 3. But true Worfhip can only come from an Heart prepared by the Lord. This Prepara* ti6n is by the Sanftification of the Spirit •, by which, if God's Cliildren are led in the general Prov.i6.i. Courfe of their Lives, ( as Paul teaches ) much RomansS. i^^Qi-e in their Worfhip to their Creator and ^' Redeemer. And whatever Prayer be made, or

Doftrine be uttered, and not from the Preparation of the holy Spirit, it is not acceptable with God: Nor can it be the true evangelical Worfhip which is in Spirit and in Truth •, that is, by the Preparation and Aid of the Spirit.

For

No Crofs^ no Crcwn. 6g

For what's an Heap of the moft prithctxal Words to God Almighty -, or the Dedication of any Place or Time to Him? He is a Spirit, to whom Words, Places and Times ( ftridtly confidered ) are improper or inadequate. And tho' they be Inftruments of publick Worfhip, they are but Bodily and Vifible, and cannot carry our Requells any further, much lefs recommend them to the invifible God; by no M'^ans: They are for the Sake of the Congregation: ^Tis the Language of the Soul God hears; nor can that fpcak, but by the Spirit; or Groan aright to the Almighty God, \Vithout the AlTiftance of it.

§. 4. The Soul of Man, however Lively in other Things, is Dead to God, till he breath the Spirit 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 j

Perfon of Ifrael, ( an ufual Way of Speaking among the Prophets, and as often miftaken ) / will open your Graves ( faith the Lord ) and ^^ek. 37V put my Spirit in you^ andyejhatlli^ue. So, tho' ^*^^3j^4 Chriit taught his Difciples to pray, they were, in fome Sort 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 Body mufi: fay that Prayer, whether he can fay it with the fam.e Heart, and under the fame Qualifications, as his poor Difciples and Followers did or not, as is now too Superflitioufly and Prefum.ptuoudy pradlifed. But rather, that as they then, fa we now, are not to pray our own Prayers^ F but

Matt. 6,

but His; that is, fuch as he enables us to make^ as he enabled them then. Matt. 10. §• 5- For if we are not to take Thought 29, 20. -vvhat we fhall fay when we come before worldly Princes, becaufe it fhall then be given us •, and that it is n6t we diat fpeak, but the Spirit of our heavenly Father that fpeaketh in us; much lefs can our Ability be needed, or ought we to ftudy to ourfclvcs Forms of Speech in our Approaches to the Great Prince of Princes, King of Kings, and Lx)rd of L6rds. For be it his Greatnefs, we ought not by Chrift's Command: Be it our Relation to him as Children, we need not: He will help us, he is our Father; d^at is, if he be fo hideed. Thus not only the Moudi of the Body, but of the Soul is fliut, 'till God opens it; and then he loves to hear the Language of it. In which the Body ought never to go before the Soul: His Ear is open to iLich Requefts, and his Spirit ftrongly intercedes for thofe that offer them.

I anfwer: By waiting patiently, yet watchpral. 10. fully and in'-cntly upon God: Lord^ ( fays the PfalmiO: ) thou had heard the Defire of the Humble; thou wilt prepare their Hearty thou 'ujilt caufe thine Ear to hear: And, ( faysWifdom ) ?rov.i6.i.^^^ P^'^P^'T^^i^on of the Heart in Man is from the Lord. Here it is thou mufl not think thy own Thoughts, nor fpcak thy own Words, ( which indeed is the Silence of the holy Crofs ) but be fequelired from all the confufcd Imaginations, that are apt to throng and prefs upon the Mind in thofe holy Retirements. It is not for thee to tliink to overcome the Almighty by the

mod

No Crdfs^ no Cro^ijn, Sj

m6fl: compofcd Matter, caft into the apteft Phrale: Nc% no; one Gr'c'?.n, one Sgh, from a wounded Soul, an Hearr touch'd w t\\ true Remorfe, a fincere and godly Sorrow, which is. the Work of God's Spirit, excels and prevails with GoL Whcr.forc (land ftill in thy Mind, wait to feel fometliing that is Divine, to prepare and difpofe thee to worihip God truly and acceptably. And thus taking up the Crwfs, and (hutting the Doors and Windows of the Sou] againll tyt\j thing that would interrupt this Attendance upon God, how pleafmt foever the Objeft be in it Self, how lawful of needful at another Seafon, the Power of the Almig' ty will break in, his Spirit will work and prepare the Heart, that it may offer up an jiKTceptable Sacrifice. 'Tis he that difcovers and preffes Wants upon the Soul; and when it cries, it is he alone that firpplies them. Petitions not fpringing from fuch a Senfe and Preparation, are formal ^nd Fiftitious: They are not True; for Men pray in their o\t' n blind Defires, aiKi not in the Will of God; and his Earisilopp'd to them: But for xhtv try Sighing of the Pc^^, and Crying cf the Needy, God has ^^''- ^^-5' faid, He "joill arife \ that is, the poor in Spirit, the needy Soul, thcfe tliat want his Ailiftance, who are ready to be overwhelm'd, that feel a Need, and cry aloud for a Deliverer, and that have none on Earth to help, noyie in Heaz-eH but him^ nor in the Earth in Cc/nparifon of him: He zvill deliver ( faid David ) the Needy, p{^i ^.^ vchen he cries ^ and the F cor ^ and him thai has ^-^ ''^• yio Helper. He Jhall redeem their Soul from Deceit and Violence^ and Precious fhall their Blood he in his Sight. This poor Man ''fays he ) cried^ F 2 and

No Crofs^ no Crown.

Kai. 34. 6, ^^^^ /^^ Z^ri heard h'im^ and [avedhiynout of all

round about them that fear him^ and delivers

P|x^j ^ them : And then invites all to come and tafl

33. ' ' how Good the Lord is. Yea, He will Blefs them

that Fear the Lord,, both Small and Great,

§. 7. But what'* s that to them that are not ^ Hungry? The Whole need not the Phyftcian: The

. ^ 12. p^^ y^^^^ ^^ J^eed to figh,^ ncr the Rich to cry for Help, Thofe that are not fcnfible 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 beft, a feri^ ous Mockery of the Almighty. They know not, tliey want not, they defire not what they Pray for. They Piay, the Will of God may be done,, and do conftantly their own: For tho^ it be foon faid, 'tis a mofl terrible Thing to / them. They afik for Grace, and abufe that they have: They pray for the Spirit, but refift it in themfelves, and fcorn at it in others: They requeft the Mercies and GoodnefsofGod, 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. They (hall praife ^ ai. 2'2; ^^^ Lord ( fays David ) that fcek him: For he pfai. 107. fatisfieth the longing Soul,, andfilleth the Hungry ^' with good Thi?:gs, This alfo he referves for the

Poor and Needy, and thofe that fear God. Let pfai. 74. the ( Spiritually) Poor and the Needy praife thy V(^\. 22 ^^^^' Te that fear the Lord,, praife hi7n', and n* ye the Seed of Jacob,, glorify him, Jacob was a

plain Man, of an upright Hearty and they that

are

are fo, are his Seed. And tho* ( wkh him ) they may be as poor as Worms in their own Eyes, yet they receive Power to wreflle with God, and prevail as he did.

§. 8. But without the Preparation and Confecration of this Power, no Man is fit to come before God; elfe it were Matter of lefs Hohncfs ^^^J^^- ^• and Reverence to worfhip God under the2Chr.'29! GofpeJ, than it was in the Times of the Law, 3^^ ^^ when all Sacrifices were fprinkled^ before of- i6, ij.'*' fered; the People confecrated, that offered them, before they prefented themfeives before

the Lord. If the touching of a dead or unclean Bead then, made People unfit for Temple or Sacrifice, yea. Society with the Clean, till firft fprinkled and fanftified, how can we think fo meanly of the Worfhip that is inftituted by Chrift in Gofpel-Times, as that it fhould admit of unprepared and unfanclified Offerings? Or, allow that thofe who either in Thoughts, Words, or Deeds, do daily touch that which is morally unclean, can ( without coming to the Blood of JESUS, that fpr inkles the Confcience from dead Works ) acceptably worfhip the pure God: 'Tis a down-right Con- tradidlion to good Senfe: The Unclean cannot acceptably worfhip that which is Holy; the Impure that which is Perfect. There is an holy Intercourfe and Communion betwixt Chrift and his Followers; but none at all betwixt Chrift and Belial; between him and * ^^^- ^<* thofe that difobey his Commandments, and ' ^ * jive not the Life of his bleffed Crofs and Self- Penial.

§. 9. But as Sin, fo Formality cannot Worfhip God s no, though the Manner y/ere of

70 No Crofs^ no Crozvn.

IiLs own Ordination. Which inade the Prophet, perfonating one in a great Strait, cry M'ch.r,.6. out, IFhcre-ivith Jljall I come before the Lord^ '^* ^' and bow my [elf before the high God? Shall I come before hm with Burnt-Offerings? With Calves of a Tear old? Will the Lord be f leafed with thoiifands of Rams^ or with ten thoufands cf Rivers of Oil? Shall I give my Firfl-born f/r my TCrajifgreffton^ the Fruit of my Body for the Sin of my Soul? He hath farce ed thee^ O Man^ what is Good, /Ind zvhat doth the Lord require of thee ^ but to dojuflly^ to love Mercy ^ and to walk humbly with thy God? The Royal Prophet, fenfible of this, c^Us thus upon God; f^'. "^i- 15> 0 Lord^ open thou my Lips^ and my Mouth ftj all ^ ' •''* Jh^w forth thy Praife, He did not dare to open his own Lips, he knew that could not piaife God •, i;nd why? For thou defirefi not Sacrifice^ elfe would I give it: ( If my fprm- al Offerings would f Tve, thou fhouldfl not want them ) Thou delightefi?iQt in Burnt-Offerings, The Sacrifices of God are a broken Spirit^ a broken and a contrite Hearty 0 God^ thou wik not defpife: And why? Becaufe this is God's Work, the Efi^ect of his Power •, and his own Works praife liim. To the fame Purpofe doth God himfelf fpeak by the Mouth of Ifaiah, in Oppofition tQ the Formalities ^nd Lipworfliip of the degenerate Jews: Thus faith >rii.66. 1, the Lord, The Heaven is my T-hrone^ and the "' -^ Earth is my Foot- Stool,, where is the Houfe that ye build to me? And where is the Place of my Rbfl?' For all thefe Things ha,th my Hani made. But to this Man will I look^ even him that is Poor,, and of a contrite Spirit,, and tre^nbletk at my Word. O bivlu^-ld the truq

Worfliipper !

No Crojs^ no Crozvn. yf

Worfhippcr! One of God's preparing, cir- (:umcifcd in Heart and Ear, that re fids not the holy Spirit, as thofc lofty profclTing Jews (^id. Was this fo then, even in the Time of the Law, which was the Difpenfarion of ex- • ternal and fliadowy Performances, and can we now exped Acceptance without the Preparation of the Spirit of the Lord in thefe Gofpel Times, which are the proper Times for the Effufion of the Spirit? By no Means: God is what he was •, and none elfe are his true Worfhipers, but fuch as worfliip him in his own Spirit: Thefe he tenders as the Apple of his Eye: The reft do but mock hii^n, and he defpifes them. Hear what follows to that People, for it is the State and Portion of Chriftendom at this D^y: ''He that killeth " crificeth a Lamb^ a^ if he cut off a Dog'$ ^' Neck; he that offeretii zn Dblation, as '^ if he „offcred Swine's Blood; he that ^' burnetii Incenfe, as if he bleffed an IdoL *' Yea, they have chofen their own Ways^, " and their Soul delighteth in their Abomi- '' nations." Let none fay, we offer npt thefe Kinds of Oblations, for that is nor the Matter;, God was not offended with the Offerings, but Offerers. Thefe were the legal Forms cf Sacrifice by God appointed •, but they not prefenting them in thar Frame of Spirit, and un- der that right Difpgfuion of Soul that w^s required, God declares his Abhorrence, and thar with great Aggravation, and elfewhere by the fame Prophet, forbids them., to bring anymore ¥ain Oblations before him: Incenfe f faith *^^- J Qgd ) is an Jhininaiion to;ne: Tour Sabbaths

-;% No Cro[s^ no Crozvn.

and calling of JJfemblies I cannot away with; // is hiiquity^even the folemn Meeting, And when you fpread forth your Hands ^ I will hide tnine Eyes from you; when you make many Prayers^ 1 will not hear you. A mod terrible Renunciation of their Worfhip; and why? Bccaufe their Hearts were polluted •, they loved not the Lord with their whole Hearts, but broke his Law, and rebelled againft his Spirit, and did not that which was Right in his •Sight. The Caufe is p'ain, by the Amendment he requires: Wafbyou^ ( fays the Lord ) make you dcan^ pit away the Evil of your Doings from before mine\Eyes: Ceafe to do Evily learn to do Well; Seek Judgment^ relieve the Optreffed^ j^^dge the Fatherlefs^ plead for the Widow, Upon thefe Terms ( and nothing Ihort ) he bids them come to him, and tells them, That though their $ins he as Scarlet y they Jhall be White as Snow \ and though they be as Qrimfon^ they floall be White as Wool.

So True is that notable Paflage of the Pfalmift: Come and hear^ all ye that fear God^ Pfai. 66. and I will declare what he hath done for my Soul: ■*■'■* 1 cryed to him with my Mouth,, and he was extolled with my "Tongue. If 1 regard Iniquity in my Heart,, the Lord will not hear me. But verily God hath heard me,, he hath attended to the Voice of my Prayer. Blejfed be God which hath not turned away my Prayer,, nor his Mercy from 7m, . §. ID. Much of this Kind might be cited, to Ihew the Difpleafure of God againft, even his own Forms' of Worfliip, when performed without his own Spirit, and that neceflary Preparation of the Heart in Man, that nothing

ehe

No Crojs^ no Crown. yg

elfe can work or give: Wliich, above all other Pen-men of facred Writ, is moft fre- quently and emphatically recommended to us by the Example of the Pfalmiil, who, ever and anon callh g to Mind his own gr -at Slips, and the Caufe of them, and the Way Ly which he came to be accepted of God, and obtain Strength and Coivjfort from him, reminds himfe.f to wait upon Go*d. Lead me in thy ^^^^ Truths and teach me^ for thou art the God of my Salvation^ on thee do I wait all the Day long. His Soul look'd to God for Salvation, to be delivered from the Snares and Evils of the World. This fhews an inward Exercife, a fpirimal Attendance, that flood not in external Forms, but an inv/ard divine Aid.

And truly, David had great Encouragement fo to do, the Goodnefs of God invited him to it, and ftrengthened him in it. For, fays he, I waited "patiently upon the Lord^ and he inclined Pfai. 40, unto me^ and heard my Cry. He brought me^'^*"^' out of the miry Clay^ and Jet my Feet upon a Rock. That is, the Lord appeared inwardly to confolate David's Soul, that waited for his Help, and to deliver it from the Temptatio-^.s and Affli6tions that v/ere ready to overwhelm it, and gave him Security and Pjace.. Therefore he fays, The Lord hath efiahl,fh:d my Going; that is, fix'd his Mind in Rig'ittoufnefs. Before, every Step he took bemircd him, and he was fcarcely able to go without Falling: Temptations on all Hands \ but he waited patiently upon God; his Mind retired watchful and intent to his Law and Spirit; and he felt the Lord to incline to him. His needy and

fenfible

74 ^^ Crofs, no Crown.

fenfible Cry entered Heaven, and prevailM 5 then came Rcfcue and Deliverance to David, ( in God's I'ime, not David's ) Strength to go through his Exercifes, and furmount all his Troubles. For which he tells us, yf New Song was put into his Mouthy even Praife^ fays he, to our God. But it was of God's making and putting, and n(^ his own.

rfai. 24. 1. Another Time, we have him crying thus;

3. As the Hart panteth after the Water Brooks^ fo

panteth my Soul after thee^ O God. My Soul thirfteth for God^ for the living God\ when floall I come and appear before him? This goes beyond Formality, and can be tied to no Leflbn. But we may by this fee, that true Worlhip is an inward Work; that the Soul muft be touched and raifed in its heavenly Defires, by the heavenly Spirit, and that the true Worfliip is in God's Prefence. When jhall I come and appear? Not in the Temple, nor with outward Sacrifices, but before God, in his Prefence. So that the Souls of true Worfhipers fee God, make their Appearance before him; and this they wait, they pant, they thirft for. O how is the • better Part of Chriftendom degenerated from David's Example! No Wonder therefore that this good Man tells us, Truly my Soul waiteth Upon God; and that he gives it in Charge to his Soul fo to do; O my Soul^ wait thou upon Cod; for my Erpe^ation is from him. As if he had faid, '^ None elfe can prepare my '' Heart, or fupply my Wants \ fo that my '^ ExpecStation is not fiom my own voluntary " Performances, qr the bodily Worfliip I C'^^ci ^' give him; they are of no Value: They *' can neither help me, nor pleafe Jiim. But

No Crofs^ no Crown. js;

*' I wait upon him for Strength and Power to " prefcnt my Iclf fo before him, as may oc ^' moft plcafing to him : For he t!iat prepares " the Sacrifice, will certainly accept it." Wherefore in two Vcrfes he repeats it thrice, 1

wait for the Lord^. My Soul doth wait v(^\, 130.

My Soul waiteth for the Lord^ more than they 5* ^• that watch for the Morning. Yea, lo ir.tentiy, and with that Unweariednefs of Soul, that lie fays in one Place, Mine Eyes fail while I wait ^^^^- ^9- ^* for my God. He was not contented witli fo many Prayers, fuch a fee V> orjfhip, 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 Soul. Nor was this his Praftice only, as a Man more than orrjnarily Infpired •, for he fpeaks of it as the Way of Worlhip, then amopg/t the true People of God, the fpiritual Ifrael, and Circumcifion in Heart, of that Day. Behold ( fays he ) as the Eyes ^ypr. 123.2. Servants look to the Hand of their Maders^ and as the Eye of a Maiden unto the Hand (?//^^r ^^•^^' ^^' Mifirefs, fo our Eyes wait upon the Lord our Gcd, until he have Mercy upon us. In another Place, Our Soul waiteth for the Lord.^ heisourpi':i\.'.z,(^. Help and our Shield. I will wait upon thy i^ame., for it is Godd before thy Saints. It was in Requell widi 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 vv^aiting upon God, and the Saints Practice of thofe Limes, he recommends it to others: Wait upon the Lord., ^^^- -7- ^4* be of good Courage.^ and he fhall ftrengthen thy lieart: Wait, I fay, upon ih^ Lord. Tiut

76 No Crofs^ no Crown.

is, wait in Faith and Patience, and he will pfai. 27. 7. come to fave thee. Again, Reft in theLord and wait patiently upon him: That is, caft thy felf 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 a- Pf. 37. 34. gain, he bids us, Wait upon the Lordy and keep his Way. Behold the Reafon fo few Profit! They are out of his Way; and fuch can never wait rightly upon him. Great Reafon had David for what he faid, that had with fo much Comfort and Advantage met the Lx>rd in his blefTed Way.

§. II. The Prophet Ifaiah tells us, 7hat jfa. 26. 8. though the Chaftifements of the Lord were fore upon the People for their BackflidingSj yet in the Way of his Judgments ( in the Way of his Rebukes and Difplcafure ) they waited for him^ and the Deftre of their Soul ( that is the great Point ) was to his Name^ and the Remembrance of him. They were contented to be chid and chaftifed, for they had finned; and the Knowledge of him fo, was very defirable to them, But what! Did he not come at laft, and that in Mercy too "^ Yes, he did, and they knew him when he came, ( a Do£lrine the Brutifh Chap. 25. Wprld knows not ) 'this is our God^ we have ®* waited for him^ and he will fave us. O blefled

Enjoyment! O precious Confidence. Here was a waiting in Faith, which prevail'd. All Worfhip, not in Faith, is fruitlefs to the Worfliiper, 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 Victory gvcr the World. Well!

But

No Crofs^ no Crown. ^7

But they go on: We have waited for him ^ zve will^^^'i^- ^- heglad^ andrejoice in his Salvation. The Prophet adds, Blejfed are all they that wait upon God: And why? For they that wait upon the Lord., Jhall re- ^^* 40. 31. new their Strength', they Jhall never faint ^ never be weary: The Encouragement is great. Ohcar him once more! Forftnce the beginning of thec\^^ 64,4. IVorld, Men have not heard., nor perceived by the Ear^ neither hath the Eye feen^ O God! befides Thee, what he hath prepared for him that waiteth for him. Behold the inward Life and Joy of the Righteous, the true Worfhipers! Thofe whofe Spirits bowed to the Appearance of God's Spirit in them, leaving and forfaking all it appeared againft, and embracing whatever it led them to. In Jere- miah's Time, the true Worfhipers alfo waited upon God: And heafliires us, That the Lord ]tr.z/^^zu is good to them that wait for hi^n^ to the Soul that feeketh him. Hence it is, that the Prophet^""' ^' '^'^' Hofea exhorts the Church then, to turn and wait upon God. Therefore turn thou to th God; keep Mercy and Judgment^ and wait on ' ' ^ thy God continually. And Micah is very Zealous and Refoiute in this 2;ood Exercife: / will look unto the Lord^ I will wait for the God of' ' ' my Salvation: My God will hear me. Thus did the Children of the Spirit, that thirfted after an inward Senfe of him. The Wicked cannot fay fo; nor they that pray, unlefs they wait. 'Tis charg'd upon Ifrael in the Wildernefs, as the Caufe of their Difobedience and Ingratitude to God, that they waited not for his Counfels. We may be fure it is our Duty, anxi expected from us; for God requires it in Zephaniah: Therefore wait upon 7ne^ faith the ^^?^* ^''^-

Lord.

78 No Crofs^ no Cro'^x^n.

Lord, until the Bay that 1 arife^ &cc. O that all who profcfs the Name of God, would wait fo, and not offer to arife to worfhip without • him! And they would feel his Stirrings and AriGngs in them, to help, and prepare, and fariftifie them. Chrift exprefly charged his Difciples, "Ih'ey fhould not Jtir from Jerufalem^

Aas I, 4, hut xvait till they had received the Prcmife of the * Father^ the Bapiifm of the Holy Ghofl^ m order to their ir'reparation for the Preaching of the glorious Gofpcl of Chiift to the World. And tiio' that were an extraordinary Effufion for an extraordinary Work, yet the Degree does not charge the Kind. On the contrary, if fo much Waicipg and Preparation by the Spirit was requifite to fit them to preach to Man; fome, at leaft, maybe needful to fit us to fpeak to God. §. 12. I will clofe this great Scripture Doctrine of Waiting, with that Paffage in John, about the Pool of Bethefda. 7here is at Jerufalem^ hy the Sheep-Market^ a Pool^ which is

John 5, z, called in the Hebrew Tongtie^ Bethefda^ having five Porches; tn thefe lay a great Multitude of impotent Folks ^ of Blind^ Halt^ and Withered^ waiting for the moving of the Water. For an Angel went down at a certain Seafon into thePool^ and troubled the Water: Whofoever then fir (I ^ after the troubling of the Water., fi^p^d in., was

made whole of whatfoever Difeafe he had. A

moft exacSt Rcprefentation of what is intended by all that has been faid upon the Subjcd of Waiting. For as there was then an outward and legal, fo there is now a gofpel and fpiritual J^rufalcm, the Church of God, confilhng of the faithful. I1ic Pool in that old Jerufa- 1cm, in fome fort, reprclcnted that Fountain^

which

No Crofsy no Crown. 7^

which is now fet open in this new Jerufalem. That Pool was for thofe thaf were under Infirm ties of Body; this Fountain for all that are Impotent in Soul. There was an Angel then that moved the Water, to render it beneficial; it is God's Ang 1 now, the great Angel of his Prefcnce, that blefleth this Fountain with Succefs Thty that then went in before, and did net watch the Ang 1, and take Advantage of his Motion, found no Benefit of their ftepping in: Thofe that now wait not the moving of God's Angc Ij but by the Devotion of their own f jrming and timing, rufh before God, as the Horfe into the Battle, and hope fOr Suecefs, are fure to mifcarry in their Expectation, Therefore, as then, they waited with all Patience and Intention upon the Angel's Mjtion, that wanted and defired to be cured; fo do the true WorHiipefs of God nov/, that need and pray for his Prefence, which is the Life of their Souls, as the Sun is to the Plants of the Field. They have often tried the unprofitablenefs of their own Work, and are now come to the Sabbath indeed. They dare not put up a Device of their own, or offer an unfanftified Requeft, much lefs obtrude bodily Worfliip, where the Soul is really infenfible or unprepared by the Lord. In the Light ofjefus they ever wait to be prepared, retired, and reclufe from all Thoughts that caufe the leafl Diftraction and Difcompofure in the Mind, till they fee the Angel move, and till their beloved pleafe to awake: 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 unprontable, but reprovable? JVho has rcquir- •

^ ed this at your Hands? lie that believes^ makes

ch. 28, 1*5.?/^^ hajle. They that worfhip with their own^ can oniy do as the Ifraclites, turn their Ear- Rings into a Moltcn-Imagc, arid be cursM for their Pains. Nor fared they better, that gathered S^'icks of old^ and kindled a Fire^ and Chap. 50. corapajjed themfehes about -with the Sparks that *^' they had kindled-^ for God told them, they

Jloould lie down in Sorrow. It fhould not only be of no Advantage, and do them no Good, but incur a Judgment from him: Sorrow and Anguifn of Soul fhould be their Portion. Alas! Flclli and Blood would fain pray, tho' it cannot wait -, and be a Saint, tho' it can't abide to do or fufftr the Will of God. With the Tongue it bleffes God, and with the Tongue it curfes Men, made in his Similitude. It calls Jefus Lord, but not by the Holy Ghojl; and often names the Name of Jefus, yea, bows the Knee to it too, but departs not from Iniquity: This is abominable to God.

^. 13. In fhorc, there are four Things fa neceffary to Worfhiping of God aright, and which puts its Performance beyond Man^s Power, that there feems little more needed than the naming of them. The firft is. The Safi^ificationof the IVorfhiper, Secondly, The Confecration of the Offerings 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 Spirit; and therefore, without that Spirit no Man can truly pray. This the Apoftle puts beyond Difpute: R:>rn. 8, We know Hot ( fays lic ) what we fJoould pray for^ as we ought., but the Spirit helpeth our In- Jirmities. Men un;icq\iainted with the Work

and

No Crop^ no Crowm 8f

and PONver of the holy Spirit, are Ignorant Of the Mind of God; and thofc, certainly, can never pleafe him with their Prayers, li is not enough to know, we want •, but we fliould learn whether it be not fent us as a Blefling: Difappointments to the Proud, Lofles to the Covetous; and to the Neglig /nt, Strpes: T6 remove thefe, were to fccure the Deltru6lion,* not help the Salvation of the Soul.

The vile World knows nothing, but Carnally, after a flefhly Manner and Interpretation j and too many that would be thought enlightened, are apt to call Providences by w^rong Names. For Inftance; Affliftions they ftijfe Judgments; and Trials ( more precious than the beloved Gold ) they call Miferies. On the other Hand,' they call the Preferments of the World by the Name of Honour, and its Wealth, Happinefs; \vhen for once that they are fo, 'tis much to be feared, they are fent of God an hundred Times for Judgments, at leaft Trials, upon their PoflefTors. Therefore, what to keep, what to rejeft, what to want, is a Difficulty God only can refolve the Soul. And fince God knows, better than we, what we need, he can better tell us what to aflc, than wc can him: Which made Chrift exhort his Difciples to avoid long and repetitions Prayers; telling them, That their heavenly Father knew \] ' "^ what they needed^ before they ajkd: Andtlierefore gave them a Pattern to pray by •, not as fome fancy, to be a Text for human Liturgies,- which of all Services are moft juftly noted and taxed for Length and Repetition; but expreily to reprove and avoid them. But if thole Wants, that are the Sabjed of Prayer, were G once

£^ No Crofs^ no Crown.

oticc agreed upon ( tho' that might be a weighty Point ) yet how to pray, is ftill of greater Moment, than to pray •, 'tis not che Requeft, but the Frame of the Petitioner's Spirit. The IVhat may be proper, but the how defeftive. As I faid, God needs not be told of our Wants by us, who muft tell them to ns; yet he will be told them "from us, that both we may feek him, and he may come c^.own to us. But wlien this is done, To this Man will I lock^

ifa. eSy 2. faith the Lord^ even to him that is poor ^ and of a contrite Spirit^ and that trembleth at my H crd: To the fick Heart, the wounded Soul, the hungry and thirfty, the weary and heavy laden Gnes; fuch fmcerely want an Helper.

Afts i5,9.j^^^^^ and that is Faith, true Faith, precious

2 Pet/i. i. Faith, the Faith of God's chofen, that purifies their Hearts, that overcomes the World, and

J >Hn 5.4.jg the Victory of the Saints. This is that which animates Prayer, and prefles it home, like the importunate Widow, that would not be denied;

t. 15, |.Q ^vhom Chrift ( feeming to admire ) faid, O Woman^ great is thy Faith, This is of higheft Moment on our Part, to give our Addreffes Succefs with God; and yet not in our Power neither, for it is the Gift of God: From him we muil have it; and with one Grain of it, more Work is done, more Deliverance is wrought, and more Gcodnefs and Mercy received, than by all the Runnings, Willings, and Toilings 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,

No Crojs^ no Crown. ^^

World, as we fee it docs, viz. True Faith is loft. "They a/k^ and receive not -^ they feek^ ^^^james4. 3. fiftd not; they knocks and it is not opened unto them: The Cafe is plain; their Requefts are not mixed with purifying Faith, by which they fhould prevail, as good Jacob's were, when he wreftled with God, and prevailed. And the Truth is, the Generahty are yet in their Sins, following their Hearts Lufts, and living in worldly Plcafure, being Strangers to this precious Faith. It is the Reafon rendered by the deep Author to the Hebrews, of the unprofitablenefs of the Word preached to fome of thofe Days •, Not being ( fays he ) mixed with Faith in them that heard it. Can the Minifter then Preach without Faith? No, and much lefscan any Man pray to purpofe without Faith, efpecially when we are told, That the Jujl live by Faith. For Worfhip is the fjpream Aft of Man's Life; and whatever is neceffary to inferior A6ls of Religion, muft not be v/anting there.

§. 15. This may moderate the Wonder in any, why Chrift fo often upbraided hisDifcipIes with, O ye of little Faith! Yet tells us, that one Grain of it ( though as little as that of Muftard, one of the leaft of Seeds ) if true and right, is able to remove Mountains. As if he had fald, there is no Temptation fo powerful, that it cannot fupply: \Yherefore thofe that arc captivated by Temiptations, and remain unfapplied in their fpiritual Wants, have not this powerful Faith: That's the true Caufe. So neceffary was it of old, that Chrift did not m.any mighty Works where the People believed not; and tliough his Power wrought wonders in

84 No Crofs^ no Crown.

ether Places, Faith opened the Way : So that

^tis hard to fay, whether that Power by Faith,

6r Faith by that Power, wrought the Cure.

Let us call to mind what famous Things a lit-

John -, 6. t^e Clay and Spittle, one Touch of the Hem

of Chrift's Garment, and a few V\'ords out of

his Mouth, did, by the Force of Faith in the

lui?*s -7 P^^i^^ts: Believe ye that 1 am able to open your

4S. '^ Eyes? Yea Lord, fay the Blind, and See. To

the Ruler, only believe ; he did, and his dead

30! '^'^^'Daughter recovered Life. Again^ If thou

^^t.^, 23, can'il believe: I do believe^ fays the Father,

Help vry Unbelief-^ and the evil Spirit was

chafed away, and the Child recovered. He

Mark 10, faid 10 one, Go^ thy Faith hath made thee ivhole ;

i^uke 7, ^"^^ t:o another, Thy Faith hath faved thee ^ thy

49/ 50' Si7is are forgiven thee. And to encourage his

Difciples to believe, that were admiring how

foon his Sentence was executed upon the fruitlefs Fig-Tree, he tells them, Verily if ye have

Faith^ and doubt not^ ye fhall not only do this,

M^t. IT, fu^yjy^ch is done to the Fi7-Tree \ but alfo^ if ye

'fhall fay unto this Mountain^ be thou removed, and cafi into the Sea, it pall be done -, afid all Things what fo ever ye fhall ajk in Prayer, be-- lieving, ye fhall receive. This one Pailage convi6ls Chriftendom of.grofs Infidelity •, for fhe prays, and receives not.

19. receive all that a Man may afk, Tis not im-

\f^''^^' polTible to receive all that a Man, that fo believes can afk. The Fruits of Faith arc not impofTible to thofe that truly believe in the God that makes them pofTible. When Jefus faid Mark9.25.to the Ruler, If thu canft believe, he adds. All Things arspoffible to him that believeth. Well, but

then

No Crofs^ no Crown. S§

then Ibme will fay, // is hnpojfible to have fuch Faith: For this very faithlels Generation would excufe 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 belt confute the Difbelief of this. The Mat. i^, 7hings that are imp^Jfihle with Men^ are poJfihle'^^^-i>'^^' with God. It will follow then^ that it is not impoflible with God to give that Faith -, Luke i4? though, it is certain, tha,t. without it^ it is im-'^Sf^^y^i. pojfible to pleafe God; for fo the Author to the Hebrews teaches. And if it be elfe impofTible Heb. 12, to pleafe God, it muft be fo to pray to God ^* without this precious Faith.

^§. 17. But fome may fay, ^^ What.is.th.i$ ^' Faith, that is fo neceifary to Worfhip, and •'' that gives it liich Acceptance with God, and " returns that Benefit to Men V- I fay, " It •" is an holy Refignation to God, and Ccnfi.- " dence in him, teftified by a rejigious Obe- -^' dience to his holy Requirings, which gives " fure Evidence to the Soul of the Things KOt ^' yet feen, find a general Senfe and Tafte of " the Subftance of thofe Things that are hoped •' for; that is, the Glory which is to be reveal- ^' ed 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 win not dwellj but in a pure Confcience: ^^^'^'r' He therefore in one Place couples a pure Heart chap. ;, and Faith unfeigned together: In another^ ^* Faith and a good Confcience. James joins Jame.s^, Faith with Rightecufnefs, and John with Victory ever the World: This fays l;.e, is the VJ^f^ Yi£fory^ which overcomes th Worlds even your Faith. '

John I 6,

S6 No Crofs^ no Crown.

§. 1 8. The Heirs of this Faith are the true R^m. 4, Children of Abraham ( though the Uncircumcifion in the Flefh ) in that they walk in the Seeps of Father Abraham, according to 'the Obecnence cf Faith, which only entitles People to be the Children of Abraham. This lives above the World, not only in its Sin, but Righteoufnefs; to which, no Man comes but 9, 10. ' throiigh'Derath to felf, by the Crofs of Jefus, and an entire Dependance, by him, upon God. Famous are the Exploits of this divine Gift: Time would fail to recount them: All facred Story is filled with them. But let it fuffice, that by it the holy Ancients endured all Trials, overcame all Enemies, prevailed with God, renowned his Truth, finilh'd their Teftimony, and obtained the Reward of the Faithful, a Crown of Righteoufnefs, which is the eternal Bleflednefs of the Juft.

CHAR VII.

§. I. Of Pride^ the firjl capital Lufl^ it^s Rife. ^hat an inordinate Deftre of Knowledge in Adam, introduced Man's Mifery. §. 4. He thereby lojl his Integrity, §. 5. Who are in Adam' J State, §. 6. Knowledge puffs up. §.7. The evil Effects offalfe^ and the Benefit of true Knowledge. §. 8. Corn's Example a Proof in the Cafe. §. 9. The Jews Pride in pretending to be wifer than Mofes, God's Ser- 'vantj in fetting iheir Pofi by God's Pofi. §. 10. The Effe^ of which was the Persecution of the true Prophets. §. 11. The divine

Knozvledge

No Crofs^ no Crown. 8-7

Knowledge of Chrijl brought Peace on Earth. §.12. Of the blind Guides the Priejts^ and the Mi [chief they have done. §. 13. T^he 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 thelVitnefs of the Lordjefus. §. 1 4. The Angels fung Peace on Earth at the Birth of the Lord of Meeknefs and Humility-: But the Pride of the Pharifees withjlood and calumniated him. §. 15. As AA^Lva and the Jews loft themfelves by their Ambition^ fo the Chrijlians lofing the Fear of God., grew Creed and IVor (hip-maker s., with this Injunctions Conform or Burn. §. 16. The evil. Effects of this in Chrijl endom {fo called. ) §.17. The Way of Recovery out of fuch miferahle Defe5lion.

X X Confcience againft that Part of unlawful Self, that fain would be a Chriftian, a Believer, a Saint, whilft a plain Stranger to the Crofs of Chrift, and the holy Exercifes of it -, and in that briefly difcovered what is true Wor- Ihip, and the Ufe and Bufinefs of the holy Crofs, thereinto render its Performance- pleafing to Almighty God : I fhali now ( the fame Lord aflifting me) more largely profecute that other Part of unlawful Self, which fills the Study, Care, and Converfation of the Worlds prefented to us in thefe three capital Lufts, that

whence all other Mifchiefs daily flow, as

Streams frora their pjroper Fountains : The

G 4 mortifying:

j85 i^o Crofs^ no Crcwn^

mortifying of which makes up the pther; and indeed a very great Part of the Work of the true Crofs; and tho' laft in Place, yet firft in Experience and Duty: Which done, it intro* duces in the Room of thofe evij Habits, the bJefTed Effcfts of that ^o much needed Reforrnation, to wit, Mortification^ Humility^ Tern- pA' s, ^^fera^fce^ Love^ Patience^ and He avenly -minded- 7:efs^ with all other Graces of the Spirit, becoming the Followers of the perfeft Jefus, that moll heavenly Man.

The Care and Love of all Mankind are either direfted to God or Themfelves. Thofe that love God above all, are ever humbling Self to his Commands, and.only love Self in Subferviency to him that is Lord of all. But thofe that are declined from that Love to God, are Lovers of themfejves, more than God: For fupream Love muft center in one pf thefe two. To that inordinate Self-Love, the Apoftle i, 3.*' rightly joins Proud and High-minded, For no fooner had the Angels declined their Love, Puty and Reverence tq Gqd, than they inordinately loved and valued themfelves •, wliich made them exceed their Station, and afpire above the Order of their Creation. This was their Pride, and this fad Defedlion their difmaJ Fall •, who are referv'd in Chains of Darknels pnto the Judgment of the great Day of God.

§. II. Pride, that pernicious Evil, which begins this Chapter, did alio begin the Mifery pf Mankind: A mod mifchievous Quality; And'fo commonly known by its Motions, and lad EfFefts, ' that' every unmortified Breaft carries its Definition in it. However, I will fay, m Hiort, that Pride is an.Excefs ofSclf^Love^

jpin'd

, Tino.

No Crofsy no Crown. Z^

joinM with an unden^aluing of others, and a Defire of Dominion over them: The moft troublefome Thirg in the World. There are four Things, by which it hath made it fclf beft known to Mankind, the Co ifcquences of which have brought an equal Mikry to it's Evil. The firft IS, /xfi inordinate Purfuit ofKnoivledge, The fecoiid. An ambitious craving and feeking after Power. The third, Aiiextream defire of perfonal Refpe5i and Deference. The laft Excefs is that of worldly Furniture and Ornaments. To the juft and true Witnefs of the eternal God, plac'd in the Souls of aJ People, I appeal as to the Truth of thefe Things.

§. 3. To the firfl, 'Tis plain, that an inordinate Defire of -Knowledge introduced Man's Mifery. and brought an univerfal Lapfe from die Glory of his primitive State. Adam would needs be wifer than God had made him. It did not ferve his turn to know his Creator, and give him that ho-y Homage, his Being and Innocency naturally engaged and excited him to; nor to have an Under jianding above all the cen. -, Beafls of the Fields the Fowls of the Air^ and ^9. ?•• the Fifhes of the Sea^ joined with a Power to Rule ovjr all the viflble Creation of God; cen. 3, 5. but he muft be as wife as God too. This unwarrantable Search, and as foQlifh as unjuft Ambition, made him unworthy of the Bleffings he received from God. This drives him out of Paradife; and inftead of being Lord of the Ch. 3, 24. whole World, Adam becomes the wretchedeft Vagabond of the Earth.

§. 4. A ftrange Change ! That inftead of

being as Gods, they fhould fall below the vcrry

Eeafts i in Comparifon of whom, eyen God

go No Crofs, no Crown,

had made them as Gods. The lamentable Confequence of this great Defedtion, has been an Exchange oflnnocency for Guilt, and a Paradife for a Wildernefs. But, which is yet worfe, in this ftate Adam and Eve had got • another God than the only true and living God: And he that had enticed them to all this Mifchief, furnifhed them with a vain Knowledge, and pernicious Wifdom: The Skill of Lies and Equivocations, Shifts, Evafions, and Excufes. They had loft their Plainnefs and Sincerity; and from an upright Heart, the Image in which God had made Man, he became a crooked, twining, twifting Serpent -, the Image of that unrighteous Spirit, to whofe Temptations he yielded up, with his Obedience, his paradifical Happinefs.

§. 5. Nor is this limited to Adam-, for all, who have fallen ftiort of the Glory of God, are right born Sons of his Difobedience. They, like him, have eaten of what they have been forbidden: They 4iave committed the things

Rom. 7. they ought not to have done^ and left undone the "Things they ought to have done. They have finned againft that divine Light of Knowledge, which God has given them: They have grieved his Spirit -, and that difmal Sentence has been executed, In the Bay that thou eate/l there-

Cen.2,17.^^^ iljoujhalt die. That^is, when thou doft the Thing which thououghteft not to do, thou fhalt no more live m my Favour, and enjoy the Comforts of the Peace of my Spirit: Which is a dying to all thofe innocent and holy Defires and Affe6tions, which God created Man w^ith; and he becomes as one cold and benumbed ^ inlenfible of the Love of God, of his

holy

No Crofs^ no Crown. 91

holy Spirit, Power and Wildom; of the Light and Joy of his Countenance, and the Evidence of a^ood Confcience, and the Co-witnefTing and Approbation of God's holy Spirit.

§. 6. So, that fallen Adam's Knowledge of God flood no more in a daily Experience of the Love and Work of God in his Soul^ 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 mecr Picture, it cannot prefcrve Man in Purity-, but puffs up, makes People Proud, High-minded, and impatient of Contradiftion. 1 his was the State of the apoflate Jews before Chrifl came -, and has been the Condition of apoflate Chriflians ever fince he came: Their Religion fland- ing ( fome bodily Performances excepted ) either in v/hat they once knew, of the Work of God in themfelves, and which they have revolted from ^ or in an hiflorical Belief, and an imaginary Conception and Paraphrafe upon the Experiences and Prophecies of fuch holy Men and Women of God, as in all Ages have deferved the Stile and Charafter of his true Children.

§. 7. As fuch a Knowledge of God cannot be true, fo by Experience we find, that it ever brings forth the quite contrary Fruits to the true Wifdom. For as this is firfl Pure, then Peaceable, then Gentle, and eafy to be In- j^^ ^' treated; fo the Knowledge of degenerated and unmortified Men is firfl Impure: For it came by the CommifTion of Evil, and is held in an evil and impure Confcience and Heart, that difobey God's Law, and that daily do thofe Things which they ought not to do, and for

which

92 No Crofsy no Crown.

which they fland condemned before God's Judgment-Seat in the Souls of Men: The Light of whofe Prefence fcarches the mod hidden Things of Darknefs, the mod fecret Thoughts, and concealed Inclinations of ungodly Men. This is the Science, foWy fo called; and as it is Impure, fo 'tis Unpeacea^ ble, Crofs; and hard to be In treated; Froward, Perverfe, and Perfecuting \ Jealous that any fhould be better than they, and hating and abufing thofe that are.

§. 8. 'Twas this Pride made Cain a Murderer: 'Tis a fpiteful Quahty •, full of Er.vy ^^* ^' ' and Revenge. fVhat! IVas not his Religion and Worjhip as good as his Brother* s? He had all the exterior Parts of Worfhip -, 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 Soul. JVell! What was the Confequence of this Difference? Cain's Pride ftomach'd it: He could not bear to be out-done by his Brother. He grew Wrathful, and refolved to vindicate his Offering, by revenging the Refufal qf it upon his Brother's Life: And without any Regard to natural Aff^eftion, or the low and early Condition of Mankind, he barbaroudy dy*d his Hands in his Brother's Blood.

§. 9. The Religion of the apoftatizM Jews did no better •, for, having loll the inward Life, Power, and Spirit of the Law, they were puffed up with that Knowledge they had; and their Pretences to Abraham, Mofes, and the Prom ifcs of God, in that.Frame./ feived only to blow them up into an unfufferable Pride,

' Arrogancy^

No Crofs^ no Crown. 6ft

Arrogancy, and Cruelty. For they could not bear true Vifion, when it came to vifit them, and entertain\1 the Meflcngers of their Peace as if they had been Wolves and Tigers.

§. lo. Yea, ^tis remarkable, the falfe Prophets, the great Engineers againft the true Ones, were everfure to perfecute them as falfe; and, by their Intereft with earthly Princes, or the Poor leduced Multitude, made them the Inftrumcnts of their Malice. Thus *twas that one hoiy Prophet was fawn afunder, another ftoned to Death, &c. So proud and obftinate is filfe Knowledge, and the Afpirers after itt Which made holy Stephen cry our, O yejiiffnecked and uncircumcifed in Heart and Ear^ ye ^^' ^'' rejijl the holy Ghojl; as did your Fathers^ fo

§. II. The true Knowledge came with the Joy of Angels, finging Peace on Earthy and Good-will towards Men: The falfe Knowledge 14. '' entertained the Meflage with Calumnies: Chrift muft needs be an Impoftor; 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 lad they wickedly accomplifh'd. But what was their Motive to it? \V hy, he cried out againft their Hypocrify, the broad Phyladteries, the Honour they fought of Men. To be fliort, they give the Reafon themfelves in thefe Words; If we let John 47, him thus alcne^ all Men will believe on him: "• That is, he will take away our Credit with the People; they will adhere to him, and defert us •, and fo we ftiall lofe our Power and Reputation with the Multitude,

94 No Crofs^ no Crown.

§. 12. And, the Truth is, he came to level their Honour, to overthrow their Rabbifhip, and by his Grace to bring the People to that inward Knowlec^gc of God, which they, by Tfai-^.fgreflion, were departed from •, that fo they might fee the Deceitfulnefs of their blind Guides, who by their vain Traditions, had • made void the Righteoufnefs of the Law; and who were fo far from being the true Dodlors, and lively Expounders of it, that in Reality they were the Children of the Devil, who was a proud Lyar, and cruel Murderer, from;he Beginning.

§. 13. Their Pride in falfe Knowledge having made them uncapable of receiving the Simplicity of the Gofpel, Chrifl thanks his Father^ that he had hid the Mtjteries of it from the Mat. II, Wife and Prudent^ and revealed them to Babes. *^' It was this falfe Wifdom fwell'd the Minds of the Athenians to that Degree, that they defpiTed the Preaching of the Apoftle Paul, as a vain andfoolijh Thing, But that Apoftle, who, of all the reit, had an Education in the Learning of thofe Times, bitterly reflefts on that Wifdom, fo much valued by Jews and Greeks; i^Cor. I, pyj^^y^ ^ f^y3 i^g ) Ij fj^^ i^i^^ 2 Where is the

Verfe29. That HO Fkflj fhould Glory in his Prefence. Which is to fay, God will ftain the Pride of Man in falfe Knowledge, that he fhould have nothing on this Occafion to be proud of: It fhould be owing only to the Revelation of the Spirit of God. The Apoftle goes further, and

God:

No Crj)fsj no Crown. 95

God: That is, it was fo far from an Help, that, as Men ufe it, it was an Hindrance to the true Knowledge of God. And in his firft Epiftle to his beloved Timothy, he concludes thus: 0 Timothy! Keep that 'which is committed 1 Tim. 6, to thy Truft^ avoiding profane and vain Babblings^ ^°' and Oppofttions of Science^ f^^Ib f^ called. This was the Senfe of the apoflolical Times, when the divine Grace gave the true Knowledge of God, and was the Guide of Chriftians.

§. 14. Well! But what has been the Succefs of thofe Ages that followed the Apofloli- cal? 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 true Chriltian Life: For tho' they had a more excellent Pattern than the Jews, to whom God fpoke by Mofes his Servant, he fpeaking to them by his beloved Son, the exprefs Image of his Subftancc, the Perfeftion of all Meeknefs and Humility: And tho* they feem'd addifted to nothing more, than an Adoration of his Name, and a Veneration to the Memory of his bleffed Difciples, and Apoftles; yet fo great was their Defection, from the inward Power and Life of Chriftianity in the Soul, that their refpeft was little more than Formal and Ceremonious. For notwithftanding they, hke the Jews, were mighty Zealous in garnifhing their Sepulchres, and Curious in carv- ing of their Images; not only keeping with any Pretence what might be the Relicks of their Perfons, but recommending a thouiiind Things as Relicks, which are purely Fabulous, and very often Ridiculous, and to be Hire altogether

together Unchriflian: Yet as to the great and weighty Things of the Chriftian Law, viz. Love, Meekncfs, and Self-denial, they were degenerated: They grew High-minded, Proud, Boafters, without natural AfFeftion, Curious, and Controverfial; ever perplexing the Church with doubtful and dubious Queftions; filling the People with Difputadons^ Strife, and Wrangling, drawing them into Parties, till at laft they fell into Blood: As if they had been the worfe for being once Chriftians.

O the rhiferable State of thefe pretended Chriftians! That inftead of Chrift's and his Apoftles Doftrine, of loving Enemies, and bleffing them that curfe them, they fhould teach the People under the Notion of Chriftian Zeal, moft inhumanly to Br ^her one another, and inftead of fufFering tb ' ' Blood to be fhed for the Teftimony of^ t:y fhould fhed

the Blood of the Witnc.ic^ wi jefus for Hereticks: Thus that fubtle Serpent, or crafty, evil Spirit, that tempted Adam out of Innocency, and the Jews from the Law of God, has beguiFd the Chriftians, by lyirg Vanides, to depart from the Chriftian Law of Holinefs, and fo they are become Slaves to him: For he rules in the Hearts of the Children of Dif obedience.

§. 15. And it is obfer\''able, that as Pride ( which is ever followed by Supcrftition and Obftinacy ) put Adam upon feeking an higher Station than God placed him in; and as the Jews, out of the fame Pride, to out-do their Pattern, given them of God by Mofes upon the Mounty fet their Pofts by God's Poft, and

tauglit

No Crojs^ no Crown. 97

taught for Doftrines their own Traditions, infomuch that thofe that refufed Conformity to them, ran the Hazard of crucify^ crucify: So the nominal Chriftians, from the fame Sin of Pride, with great Supcrftition and Arrogance, have introJuced, initead of a fpiritual Worfhip and Difciphne, that which is evidently- ceremonious and worldly; with fuch Innovations and Traditions of Men, as are the Fruit oftheWifdom that is from below: Witnefs their numerous and perpicxt Councils and Creeds, with conform or burn^ at the End of them.

§. 1 6. And as this unwarrantable Pride fet tliem firft at work, to pervert the Spirituality of the chriftian Cult, making it rather to refemble the Ihadowy Rehgion of the Jews, and the gawdy Worfhip of the Egyptians, than the great Plainnefs and Simphcity 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 fpur'd them on, by all imaginable Cruekies, to maintain this great Diana of theirs. No meek Supplications, nor humble Remonftrances of thofe that kept clofe to primitive Purity in Worfhip and Docftrine, could prevail with thefe nominal Chriflians, to difpenfe with the Impofition of their un-apoftolical Traditions. But as the Minifters and Bifhops of thefe degenerate Chriirians left their painful vifitation and care over Chrift's Flock, and grew Ambitious, Covetous and Luxurious, refembling rather worldly Potentates, than the humble-fpirited and mortified Followers of the bleffed Jefus ^ fo almoft every Hiftory tells us, with what H Pride

gS No Crofs^ no Crown.

Pride and Cruelty, Blood and Butchery, and that with unufual and exquifite Tortures, they have perfccuted 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 BlclTings of Heaven too. Thefe, true Chriftians call Martyrs, but the Clergy like the perfccuting Jews have iMled them Blafphemers and Hereticks: In w^hich they have fulfilled the Prophecy of our Lord Jefus Chrift; who did rot fay, that they fliould think, they do the God's good Service to kill the Chriftians, his dear Followers, ( which might refer to the Perfecutions of the idolatrous

John i6. Gentiles ) but that they Jhould thmk they do God 2. good Service to kill them: Which fhews, that tliey fhould be fuch, as profeftedly 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, JJjould

Aets 20, arife out of themfehes^ and worry the Flock of Chriji^ after the great falling away fhould commence that was foretold by him, and made necelTary;' in order to the proving of the Faithful, and the Revelation of the great Myftery of Iniquity.

I fliall conclude this Head with this Affertion, that it is too undeniable a Truth, where the Clergy have been moft in Power and Authority, and have had the greateft Influence upon Princes and States, there has been moft Confufions. Wrangles, Bloodflied, S^^queftrations, Imprifonments and Exile, : To the juftifying of which, I call the Teftimony of the Records of all Times. How it is in our Age, I leave to the Experience of the Living: Yet there is

one

No Crofs^ no Crown. 99

one Demonftration that can hardly fail- us: The People are not converted but debauched, to a Degree, < that Time will not allow us an Example. The.Worfliip of Chriftendom is vifible, ceremonious and gawdy. The Clergy Ambitious of worldly i-'referments, under the Pretence of fpirituai Promotions; m.aking the earthly Revenues of Church-Men much the Reafon of their Function •, being almoft ever fure, to leave the prefent fmaller Incumbence, to folhcit and obtain Benefices of larger Title and Income. So that with their Pride and Avarice, which good old Peter forefaw would be their Snares, they have drawn after them Ignorance, Mifery, and Irreligion upon Chriftendom.

§. 17. The Way of Recovery from this miferable Defeftion, is to come to a faving Knowledge of Religion; that is, an Experience of the divine Work of God in the Soul: To obtain which, .be diligent to obey the Grace that appears in thy own Soul, O Man! that brings Salvation, it turns thee out of the broad Way, into the narrow Way; from thy ^'^^'^l Lufts to thy Duty, from Sin to Holinefs, from Satan to God. Thou muft fee and abhor Self, thou muft watch, and thou muft pray, and thou muft faft: Thou muft not look at thy Tempter but at thy Preferver, avoid ill Company, retire to thy Solitudes, and be a chaft Pilgrim in this evil World: And thus thou Wilt arrive at the Knowledge of God and Chnft, that brings eternal Life to the Soul: A well grounded Affurance from what a Man feels and knows within himfelf: Such mall not be moved with evil Tidings,

H 2 CHAR

1*00 No Crofs^ no Crown.

CHAP. VIII.

§. I. Pride craves Pozver as 'ui'ell as Knowledge. §. 2. "The Cafe of Koviih^ i^c. a Proof. §. Nebuchadnezzar's does the like. §. 5. T:'he Hiftcry of Pififtratus, Alexander, C^far, ^c, fhews the fame "Thing. §. 6. 7he Turks are a lively Proof., who have fhed much Blood to gratify Pride for Power. §. 7. The lafl ten Tears in Chriflendom exceed in Proof of this. §. 8. Ambition., reds not in Courts^ it finds Room in private Breafls too^ andfpoils Families and Societies. §. 9. Their Peace is great., that limit their Defires^ by God's Grace., and having Power ^ ufe it to the Good of others.

§. I. T3 U T let us fee the next mort com- J^ men, eminent, and niifchicvous Effeft of this Evil. Pride does extremely crave Power,: than which, not one Thing has proved more troublefome and deftruftive to Man- kind. I need not labour my felf much in Evidence of this, fince moft of the Wars of Nations, Depopulation of Kingdoms, Ruin of Cities, with the Slavery and Mifery that have followed, both our own Experience and unqueftionable Hiftories acquaint us to have been the Etfeft of Ambition, which is the Luft of Pride after Power.

§. 2. How fpecious foever might be the Pretences of Korah, Dathan and Abiram againft Mofes, 'twas their Emulation of his mighty Power in the Camp of Ifrael, that put them

upon

upon Confpiracies and Mutinies. They longM fpr his Authority, and their not having it, was his Crime: For they had a Mind to be the Heads and Leaders of the People. The Con* fequence of which was a remarkable Dellruction to themfelves, and all their unhappy Ac- complices.

§. 3. Abfalomtoowas for the People's Rights,^ Sam. 15, agaijift the Tyranny of his Father and his King \ at lead, with this Pretence, he palliated his Ambition: But his Rebellion fliewed he was impatient for Power, and that he refolved to facrifice his Duty, as a Son and Subjeft, to the Importunities of his reftlefs Pride, which brought a miferable Death to himfelf, and an extraordinary Slaughter upon his Army.

§. 4. Nebuchadnezzar is a hvely Inftance of

Succeffes and Empire were too heady for him :

So much too ftrong for his Underftanding,

that he forgot he did not make himfelf, or that

his Power had a Superior. He makes an Dan. 3,

Image, and all mufl bow to it, or be burnt.

And when Shadrach, Mefliach, and Abednego

refufed to comply. Who ( fays he ) is that God

that jloall deliver you out of my Hands? And

notwithftanding the Convictions he had upon

him, at the Conftancy of thofe excellent Men,

and Daniel's Interpretation of his Dreams, it

\yas not long before the Pride of his Power had

fiird his Heart, and then his Mouth, with this

haughty Queftion. Is not this Great Babylon

that Ihave built for the Houfe of the Kingdom by^^- ^^ j^.

the Might of my Power ^ and for the Honour of

^ny Majejly? But we are told, that while the

Words were in his Mouthy A Voice from Heu-

H 3 ven

102 No Crofs^ no Crown.

§. 5.. If we look into the Hiftorics of the World, we fhall find many Inftances to prove the Mifchief of this Luft of Pride. I will mention a few of them for their Sakes who have either not read or confidered them.

Solon made Athens free by his excellent Conftitution of Laws: But the Ambition of Pififlratus began the Ruin of it before his Eyes. Alexander not contented with his own Kingdown, invades others, and filled with Spoil and Slaughter thofe Countries he fubdued: And it was not ill faid of Him, who, when Alexander accufed him of Piracy, told him to to his Face, that Alexander was the greateft Pirate in the World. It was the fame Ambition that made Casfar turn Tray tor to his Mafters, and with their own Army, put into his Hand for their Service, fubdue them to his Yoke, and ufurp the Government; which ended in the Expulfion of Freedom and Virtue together in that Common- Wealth. For Goodnefs quickly grew to be Fadion in Rome; and that Sobriety and Wifdom which ever rcnder'd her Senators venerable, became Dangerous to their Safety: Infomuch that his Succeflfors hardly left one they did not kill or banifli; unlefs fuch as turned to be Flatterers of their unjuft Acquifition, and the Imitators of their -debauch'd Manners.

§. 6. The Turks are a great Proof to the Point in Hand, who to extend their Dominion, have been the Caufc of fhedding much Blood, and laying many {lately Countries wafte. And

yet

No Crofs^ no Crow7t. 103

yet they are to be out-done by apoftate Chriflians; whofe Praftice is therefore more Con- demnable, bccaufe they have been better taught: They have had a Mafter cf another Dodlrine and Example. 'Tis true, they call him Lord ftill, but let their Ambition reign: They love Power more than one another; and to get it, kill one another; tho' charged by him. Not toftrive^ but to love and ferve one y,i/ioe[ another. And which adds to the Tragedy, all natural Affection is facrificed to the Fuiy of ^^^rk 9, this Lull: And therefore are Stories fo often ^^* ^''^^' ftained with the Murder of Parents, Children^ Uncles, Nephews, Mafters, &c.

§. 7. If we look abroad into remoter Parts of the World, we fliall rarely hear of Wars, but in Chriftendom of Peace. A very Trifle is too often made a Ground of Quarrel here: Nor can any League be fo Sacred or Inviola* ble, that Arts fliaJl not be ufed to evade and diflTolve it to encreafe Dominion. No Matter who, nor how many are Slain, made Widows and Orphans, or lofe their Eftates and Livelihoods: What Countries are ruined; what Towns and Cities fpoil'd -, if by all thefe Things the Ambitious can but arrive at their Ends? To go no further back than fixty Years, that little Period of Time will furnifh us with many Wars begun upon ill Grounds, and ended in great Defolation. Nay, the laft: twelve Years of our Time, make as pregnanf a Demonftration as we can furnifh our leive$ with from the Records of any Age. 'Tis too tedious, nor is it my Bufmefs to be particular: It has been often well obferved by others, and

IG4 No Crofs^ no Crown.

is almofl known to all, I mean the French, Spanifli, German, Englifh, and Dutch Wars. §. 8. But Ambition does not only dwell in Courts and Senates: It is too Natural to every private Breaft to ftrain for Power. We daily fee how much Mjn labour their utmoft M^lt and Intereft to be Great, to g?t higher Piaces, or greater Titles than they have, that they may look Bigger, and be more acknowledged •, take Place of their former Equals, and fo equal thofe that were once their Superiors; compel Friends, and be revenged on Enemies. This makes Chriftianity fo little tov'd of worldly Men, it's Kingdom is not of this World: And though they may fpeak it fair, it is the World they love: That without Uncharitablenefs we may truly fay. People profefs Chriftianity^ but they follow the World. They are not for feeking the Kingdom of Heaven firft, and the Righteoufnefs thereof, and to truft God with the reft; but forfecuring to themfelves the Wealth and Glory of this World, and adjourning the Care of Salvation to a Sick-bed, and the extreme Moments of Life; if yet they believe a Life to come.

§. 9. To conclude this Head; great is their Peace, who know a Limit to their ambitious Minds, that have learned to be content- ed 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 Confciences, and, with an even Mind, can at all Times, meafure the uneven World, reft fix'd in the midft of all its Uncertainties, and as becomes thofc who have an Intereft in a Better, in the

good

No Crofs^ no Crown. 105

good Time and Will of God, chearfully leave this; when the Ambitious, confcious of their evil Praftices, and weighed down to their Graves with Guilt, mult go to a Tribunal, that they can neither Awe no Bnbe.

CHAP. IX,

§. I. ^he third evil Effect of Pride ^ is Love of Honour and Refpeft. I'oo many are guilty of it. §.2. // had like to have coji Mordecai dear. Great Mif chief has befallen Nations on this Account. §. 3. The IVorld is out in the Bujinefs of true Honour, as well as in that of true Science. §. 4. Reafons why the Author., and the refi of the People he walks with^ ufe not thefe Fafhions. §.5. The firlt is, the Senfe they had in the Hour of their Conviction., of the Unfuitahlenefs of them to the Chriftian Spirit and Practice, and that the Root they came from was Pride and Self' Love. §. 6. Reproach could not move them from that Senfe and Practice accordingly. §, 7. "^hey do it not to make Se£ls or for Diftin/^ion. §. 8. Nor yet to ■ countenance Formality.^ hut pcffively let drop -vain Cu/ioms^ and fo Negative to Forms. §. 9. Their Behaviour a "left upon the World. §. 10. And this Crofs to the World a Tefi upon them. §. 11. Fhe fecond Reafon againfi them is ' their Emptinefs. §. 12. Honoi.T in Scripture., is not fo taken as it is in ihc ^ World. ^Tis ufedfor Ohtdi^nct. §. 13. It is ufed for Preferment, §. 14. A 'Digrejfion about Folly in a Scriptiire Senfe. §. 15.

Ploi.our

io6 No Cro/sj no Crown.

Honour is ufed for Reputation. §. i6. Honour is alfo attributed to Fundlions and Ca- pacities, by Way of Efteem, §. 17. Honour is taken for Help and Countenace of Inferiors, §. 18. \\onoux is ufed for Service and Efteem to all States and Capacities: Honour all Men. §. 19. Tet there is a Limitation in a Senfe to the Righteous by the Pfalmift •, .To Honour the Godly and Contemn the Wicked. §. 20. Little of this Honour found in the World's Fafhions. §. 2 1 . T'he third Reafon again(l them is^ they mock and cheat People of the Honour due to them. §. 22. "The Author and his Friends are for true Honour. §. 23. "The fourth Reafon is^ that if the Fafhions carried true Honour iyi them., the Debauch" d could honour Men, which can't be. §. 24. The fifth Reafon is^ that then Men of Spite, Hypocrily, and Revenge, could pay Honour, which is impoffMe. §. 25. T^^ fixth Reafon is drawn frorn the Antiquity of true Honour. §. 26. Thefeventh Reafon is from the Rife of the vain Honour, and the Teachers of it^ wherein the Clown, upon a Comparifon^ exeels the Courtier for a Man of Breeding, §. 27. The eighth Reafon againfi thefe Honours is^ that they may be had for Money, which true Flonour can't be. §. 28. The ninth and lafl Reafon is., becaufe the holy Scripture exprefly forbids them to true Chriftians. §. 29. As in the Cafe ^/' Mordecai. §. '^o. A P^Jpige between aBifhop and the Author in this Matter. §. 31. Likewife the Cafe of Elihu in Job. - §. 32. Alfo the Do^irine of Qhri^ to his Difcipks. ^. 33.

No Crofs^ no Crown. 107

Paul agamji conforjnuig to the WorlJ/s Fafhion's.' §. 34. Peter againjl Fajhioning our- fehes according to the World's Lufts. §. 35. James againft Refpe6l to Pcrfons. §. 36. 2^et Chriftians are Civil and Mannerly /;; a right Way. §. 37. But unlike the IVorld in the N.iture of it^ ^^/i Motives to it\- §. 38. Teftimonies in Favour of our Dijfent and Pra5lice.

Pride there for. loves Power, that She might have Homage, and that every one may give her Honour; and fuch as are wanting in tnat, expofe themf.lves to her Ar-ger and RcVcnge, And as Pride, fo this evil Etfeft, is more or lefs diffused through corrupt Mankind; and has been the Occafion of great Animofity and Mifchief in the World.

§. 2. We have a pregnant Inftance in holy Writ, what Malice and Revenge the Stomach of proud Man is capable of, when not gratify'd in this Particular. It had almoft coft Mordecai his Neck, and the whole People of the Jews their Lives, becaufe he would not bow himfclf to Elaman, who was a great Favourite to King Ahafuerus. And the Praftice of the World even in our Age, will tell us. That not ftriking a Flag or Sail; and rot fainting certain Ports or Garrifons; yea, lefs Things have given Rife to mighty Wars between States and Kingdoms, to the Expence of much Treaiiire, but more Blood. The 'Ike has followed about the Precedency of Princes,

and

io8 No Cro[s^ no Crown,

and their AmbafTadors. Alfo the Envy, Quarrels and Mifchiefs, that have happened arnong private Pcrfons, upon Conceit that they have not been refpefted to their Degree or Quahty among Men, with Hat, Knee, or Title: To be fure Duels and Murders not a few. I was once my felf 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 Sword in his Hand, who demanded Satisfaftion 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 FafTes at me, or I in my Defence had kill'd him, when I difarm'd him, ( as the Earl of Crawford's Servant faw that was by ) I afk any Man of Underftanding or Confcience, If the whole Ceremony was worth the Life of a MAn^ confidering the Dignity of the Nature, and the Importance of the Life of Man, both with Refpeft to God his Creator^ himfclf^ and the Benefit of civil Society.

§. 3. But the Truth is, the World, urjder its Degeneracy from God, is as much out of^ theVv^ay, as to true Honour and Refpeft, as in other Things •, for mcer Shews ( and thpfe vain Ones too ) are much of the Honour and Refpeft, that are exprefs'd in the World: That a Man may fay concerning them, as the Apoftle fpeaks of Science, that is, They are Honours and RefpeEls faljly fa called; having nothing of

the

* Which was before I profcffed the Communio?i I aii) now of.

No Crofs^ no Crown. 109

the Nature of true Honour and Refpeft in them: But as degenerate Men, loving to be Honoured, firftdevifedthem; fo Pride only Joves and feeks them, and is affronted and angry for want of them. Did Men know a true Chriftian Johns. 44. State, and the Honour that comes from Above, which Jefi.s teaches, they would not covet thefe very Vanities, much lefs infift upon them.

§. 4. And here give me leave to fet down the Reafons more particularly, why I, and the People with whom I walk in Religious Society, have declined as Vain and Foolifh, fcveral w^orldly Cuftoms and Fafhions of Refpeft, much inRequeft at this Time of Day: And I befeech thee. Reader, to lay afide all Prejudice and Scorn, and with the Meeknefs and Enquiry of a fober and difcreet Mind, read and weigh what may be here alledged in our De- . fence: And if we are miftaken, rather pity and inform,^ than defpife and abufe our Simplicity.

§. 5, The firfl and mofl: prclTing Motive upon our Spirits, to decline the Practice of thefe pre fen t Cuftoms of pulling off the Hat^ bowing the Body or Knee^ and giving People gaudy Titles and Epithets^ m our Salutations and Addreffes, was. That Savour, Sight and Senfe, that God, by his Light and Spirit, has given us of the Chriftian World's Apoftacy from God, and the Caufe and Effefts of that great and lamentable Defeftion. In die Difcovery of which, the Senfe of our State came firft before us, and we were made to fee him whom we pierced, and to mourn for it. A Day of Humiliation overtook us, and we fainted to that Pleafure and Delight we once loved.

no No Crofs^ no Crown.

Mai. 3. 2. -by ^^s: JVho can abide the Day of his Coining? ylnd who fljall fiand when he appears? lie is like a Refiner'' s Fire^ and like I'uller^s Soap.

I Pet. 4. And as the Apoflle faid. If the litghiecus

i8. fcarely be faved^ where fh all the Ur^godly and the

Sinner appear? Wherefore^ fays t- e" Apoftle

1 Cor. 5. P^^il^ knowing the terrors of the Lcrd^ we pern. fwade Men : V^hat to do ? To come out of the

Nature^ Spirit ^Lujis and Cujloms of this wicked W^orld: Remembring diar, as Jefus has faid.

Matt. 12. Pqy- every idle Word that Manjpeaketh^ hefhall give an Account in the Day of Judgment.

This Concern of Mind, and Dejeftion of Spirit, was vifible to our Neighbours; and we are not afhamed to own, " That the Terrors " of the Lord took fuch hoki upon us, becaufe " we had long under a ProfeHion of Religion *' grieved God's holy Spirit, that reproved us " in Secret for our Difobedience \ that as we '' abhorred to think of continuing in our old '' Sins, fo we feared to ufe lawful Things, left *• we fhould ufe them Unlav/fuUy.'* The Words of the Prophet were fulfilled on us:

Jer. 30. 6. Wherefore do I fee every Man with his Hands on his Loins., as a Woman in T^r avail? Many a Pang and Throw we have 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 faid. Upon whom the Ends of the World were come. God knows it was fo in this Day, the Brightnefs of his coming to our Souls difcovcred, and the Breath of his Mouth deftroyed, every Plant he had not planted in us.

Pie

He was a fwift Witnefs againft every evil Thought, and every unfruitful Work; and bleffed be his Name we were not oflfended 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 confidered. ^he Lujl of the, john Eye J the Luft of the Fie /by and the Pride of ^^^ Life were open to our View; the Myjiery of Iniquity in us. And by knowing the evil Leaven, and its divers evil Effedts in our felves, how it had wrought, and what it had done, we came to have a S jnfe and Knowledge of the States of others: And what we could not, nay, we dare not, letlive and continue in our felves (as being manifefted 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 fay, and that in the Fear and Prefence of the All-feeing juft God, the prefent Honours and Refpeft of the World, among other Things, became Burdenfome to us: We faw. they had no Being in Paradife, 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.

§. 6. And though we eafily forefaw the Storms of Reproach that would fall upon us, for our refiifing to praftice them; yet we were fo far from being Ihaken in our Judgm.ent, that it abundantly confirmed our Senfe of them. For fo exalted a Thing is Man, and fo loving of Honour and Relped: even from his Fellow-Creatures, that fo foon as in Tendernefs

dernefs 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 Salvation. So that let the Honour of God and our Salvation, 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 dery to pledge his Healths, or pLiy with him at Cards and Dice, than any other Principle we maintained; for being lefs in his View, it feemed not fo much

§. 7. And though it be frequently objefted, That we feek to fet up outward Forms of Precifenefs, and that it is but as a Green Ribbon^ the Badge of the Party ^ the better to be knowii: I do declare in the Fear of Almighty God, that thefe are but the Imaginations and vain Conftruftions of unfenfible Men, that have not had that Senfe, which the Lord hath given us, of what arifes from the right and wrong Root in Man: And when fuch Cenfurers of our Simplicity fhall be inwardly touched and awakened, by the mighty Power of God, and fee Things as they are in their proper Natures and Seeds, they will then know their own Burden, and eafily acquit us without the Imputation of Folly or Hypocrify herein.

§. 8. To fay. That we ftrain at fmall Things, which becomes not People of fo fair Pretenfions to Liberty and Freedom of Spirit: lanfwer, with Meeknefs, Truth and Sobriety; Firft, nothing is Small, that God makes Matter of Confcience to do, or leave undone. Next, as inconfiderable as they are made, by thofe that objed upon us, they are much fet

No Crofs^ no Crovjn. 1 1 J

by; fb greatly, as for our not giving them to be beaten, imprifoned, refufcd Jullice, &:c. To fay nothing of the Derifion and Reproach that hath been frequently flung at us on tliis Account. So thai if we had wanted a Proof of the Truth q{ our inward Belief and Judgment, the very Practice of them that oppofed it, would have abundantly confirmed us. But let it fuffice to us, I'hat IVifdom is juftified of her p.^^^^ ^^ Children: We only pifTivcly let fall the Prac- J9' tice of what we are taught to believe is Vain and Unchriftian: In which we are Negative to Forms; For we leave off, we don't fet up Forms.

§. 9. The World is fo fet upon the ceremonious Part and outfide of Things, that it has well befeemed the Wifdom of God in all Ages, to bring forth his Difpenfations with very different Appearances to their fettled Cuftoms; thereby contradi6ling human Inventions, and proving the Integrity of his ConfelTor's. Nay^ it is a Teft upon the World: It tries W'hat Patience, Kindnefs, Sobriety and Moderation they have: If the rough and homely Outfide of Truth ftumble not their Minds from the Re-, ception of it ( whofe Beauty is within ) it makes a great Difcovery upon them. For he which refufes a precious Jev/el, becaufe it is prefented in a plain Box, will never Elleem it to its Value, nor fet his Heart upon keeping it: Therefore I call it a Teft, becaufe it Ihews where the Hearts and Affections of People ftick, after all their great Pretences to more excellent Things.

§. 10. It is alfo a mighty Trial upon God's

People, in that they are put upon the Dif::o-

I ■ vtry

ti4 No Cryfs, no Ctown.

Very of their Contradiftion to the Cuftoms generally received and efteem'd in the World; which expofes them to the Wonder, Scorny and Abufe of the Multitude. But there is ari hidden Treafure in it: If inures us to Reproach, it leams us to defpife the.falfe Reputa- tion of the World, and filently to undergo the Contradiftion and Scorn of its Votaries; and finally with a Chriftian Meeknefs and Patience, to overcome their Injuries aiid Reproaches. Add to this; it weans thee of? thy Familiars; for by being flighted of them as a Ninnee, a Fool, a Frantick, &c. thou art delivered from a greater Temptation, and that is, the Power and Influence of their vain Converfation. And lall of all, it liflis t<hee of the Company of the bleflfed, mocked, perfecur<!d Jesus: To fight under his Banner, againfl: the Wofld^ the Flejhj and the Devil: That after having- faithfully fuff^ered with him in a State of Humiliation, thou may'ft reign with him in a State of Glorification: Who- glorifies his poor, defpifed,' confliant Followers, with the Glory he S^i^^jj'S'had with his Father before the World began. This was the firft: Reafon of our declining to praftife the before-mentioned Honours, Refpefts, &c.

§. II. The fecond Reafon, why we decline and refufe the prefent Ufe of thefe Cuflioms in our iVddreflTes and Salutations, is from the Confideration of their very Emptinefs and Vanity: That there is nothing of true Honour and Refpeft in them, fuppofing them not to be Evil. And as Religion and Worfliip are degenerated into Form and Ceremony ( and they not according to primitive Praftice neither) fo is

Honour

Honour and Refpeft too; there beir.g little of that in the World, as well as of the other; and to be fure, in thcfe Ctiftoms, none that is Juftifiable by Scripture or Reafon.

§. 12. In Scripture, we find the word Honour often and diverlly ufcd. Firft, for Obedi- i Sam. 2. ence: As when God faith. They that Honour ^ j'p^^^ ^^ me; that is, that keep my Commandments. Honour 17. the King; that is, Obey the King, Honour thy ^^^^ ^ Father and Mother \ that is, ( faith the Apollle 12!^° * ^^* to the Ephefians ) Obey thy Father and thy Mo- ^^^- ^> ^* ther in the Lord^ for that is right: Take heed to their Precepts and Advice; pre-fuppofing always, that Rulers and Parents command lawful Things, elfe they difhonour themfelves to enjoin unlawful Things •, and Subjefts and Children difhonour their Superiors and Parents, in complying with their unrighteous Com^ mands. Alfo, Chrift ufes this Word fo, when, j^^ ^ he fays, I have not a Devil, but I Honour my Father^ and ye difhonour me: That is, I do my Father's Will, in what I do; but you will not hear me; you rejeft my Council, and will not obey my Voice. 'Twas not refufing Hat and Knee, nor empty Titles: No, 'twas Difobedience; refilling him that God had fent, and not beheving in him. This was the Difhonour he taxed them with •, ufing him as an Impoflor, that God had ordained for the Salvation of the Woi-ld. And of thefe Difhonourers, there are but too many at this Day. Chrifl has a Saying to the fame Effcft; That all Menjhould Honour the Son, even as they Honour the Father -, andJ-^^s^-i* he that honour eth not them's on, ho-noureth not the Father, zvhich hath fent him: That is, they that hearken not to Chrift. and do not worfliip I 7, anJ

it6 ' T^o Crofs, no Crown.

and obey him, they do not hear, worfliip, nof obey God. As thc-y pretended to beheve in God, fo they were to have believed in him; he told them fo. This is pregnantly manifefted in the Cafe of the Centur;On5 whofe Faith was fo much commended by Chrift, where, giving Jelus an Account of his honourable Station, he tells them, He had Soldiers under his

inke 7 8 -^^^^^^^'(T^ ^^^ when he [aid to one^ Go^ he went j to another^ Come^ he came; and to a thirds Do this^ he did it. In this it was he ^ placed the Honour of his Capacity, and the

Refpeft of his Soldiers, and not in Hats and Legs : Nor are fuch Cuftoms yet in ufe amongft

^ Soldiers, being Effeminate, and unworthy of

mafculine Gravity.

§. i3.-vln the next Place, Honour is ufed for Preferment to Truft and eminent ^Employments. So the Pfalmift fpeaking to God \ For

pfa. s, c. ihouhajl crown" d him with Glory and Honour:

and ii, 5. Again, Honour and Majejly haji thou laid on him: 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 Inprov. 15, Jtruolion of IVifdom^ and before Honour is Hu- ^^' mility. That is, before Advancement or Preferment, is Humility. Further, he has this

chnp. 26, faying, As Snow in Summer., and as Rain in Harvefi., fo Honour is not feemly for a Fool: That is, a Fool is not capable of the Dignity of Truft, Employment, or Preferment; they require Virtue, Wifdom, Integrity, Diligence, of which Fools are unfurnifli'd. And yet if the Refpefts and Titles, in ufe amonft us, are to go for Marks of Honour, Solomon's Proverb

will

Will take Place, and doubtlefs dorh, upon the Praftice of this Age, that yields To much of that Honour to a great many of Solomon's Fools; who are not only filly Men, but wicked too; fuch as refufe Infiruhion^ and hate the prov. 13, Fear of the Lord '^ which only maketh oneof'^- his wife Men.

§. 14. And as Virtue and Wifdo.m are the fame, fo Folly and Wickednefs. Thus Shechem's Ravifhment of Dinah, Jacob's Daugh- ter, is called: So h the Rebellion and Wickednefs of the Ifraelities in Jofhua. The Plalmift expreflls it thus: My Wounds ftink becaufe of my FooUfJjnefs •, that is, his Sin. And, The].:^,'j^[ll Lord will fpeak Peace to his Saints^ that ^^^yp^f'^ turn not again to Folly; that is, to Evil. His^il\X'^,%. own Iniquities ( fays Solomon ) fhM take the Wicked himfelf^ and hefball be h olden ivith the Cords of his Sins: Hefhall die ^without Injirufli- ""^^'^^^ *-*''' cn^ and in the greatnefs of his Folly he fhall go afiray. Chrift puts Fooliflmefs with Blajphemy^ Mark 7, Pride^ "Thefts^ Murders^ Adulteries^ Wicked- -i> 25* nefs^ &CQ. 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 underftand the Difproportion there is between Honour, as then underftopd by the holy Ghoft, and thofe that were led thereby; and the Apprehenfion of it, and Practice of thefe later Ages of profeffed Chriftians.

§. 15. But Honour is alfo taken for Reputar tion, and it is fo underftood with us: yf Fr^r/-

II 8 No Crofs^ no Crown.

Prov. Ti, pii^ Woman ( fays Solomon ) retaineth Honour;

■ * that is, fhe keeps her Credit ; and by her Vifr

tue, maintains her Reputation of Sobriety and

Chaftiry. In another Place, It is an Honour

frov. zp. 't^.J'or a Alan to ceafe from Strife: That is, it makes for his Reputation, as a wife and good JMan. Chrift ufes the Word thus, where he

t^at. 13, fays, A Prophet is not without Honour^ fave in

S7' his own Country : That is, he has Credit, and

is valued, fave at Home. The Apoftle to the

I Thcf. 4, every one of you Jhould know how to poffefs his

*• Veffel in San£lification and Honour -, that is, in

Chaftity and Sobriety. In all which, nothing

of the Fafhions, by us declined, is otherwilc

concerned, than to be totally excluded.

iTim.^s, and Capacitie3 : K^^ An Elder is worthy of double '7 Honour: That is, he defcrves double Efteem, Loye, and Refpeft -, being Holy, Merciful, Temperate^ Peaceable, Hpmble, &c. efpecially one that labours in Word and Doftrine, S(:) Paul recommends Epaphroditus to the Phi- Jippians; Receive him therefore in the Lord

fhi,s, ^9ywith all Gladnefs^ and holdfuch in Reputation. As if he had faid. Let them be valued and re-!- gqrded by you in what they fay and teach. Which is the trueft, and moft natural and convincing Way of teftifying refpeft to a Man of God; as Chriil faid to his Difciples, If you love me, ye will keep my Sayings. Furtl^er, the Apoftle bids us, 7*0 honour Widows indeed 'y that is, fuch Women as are of chart Lives, and exemplary Virtue, are Honourable. Marriage is honour-

Kcp. i3,4.t^ble too with this Provifo, fhat the Bed be undefiled:

No Crofs^ no Crown. 1 19

defiled: So that the Honour of Marriage, .isthe Chaftity of the Married. 4

§. 17. The word Honour in rthe Scripture, is ahb ufed of Superiors to Inferiors -, which is plain in that of Ahafuerus to Haman: IVha^ Efth.6. s. Jhall be done to the Man whom the King deiighteth to Honour? Why, he mightily advanced him, as Mordecai afterwards. And more particularly it is faid, That the Jews had Lights ibid. ,i^. and Gladnefsy and Joy^ and Honour: 1 hat is, they efcaped the Perfecution that was like to fall upon them, and by the Means of Efthcr and Mordecai, they enjoyed, not only Peace, but Favour and Countenance too. In this Senfe, theApoftle Peter advifed chriAian Men, T 0 honour their Wives \ that is, to love, value, ^ p^^- ;• cherirti, countenance and efteem them for their Fidelity and AfFe<ftion to their Hufbands; for their Tendernefs and Care over their Children, and for their Diligence and Circumfpec- tion in their Families: There's no cei-emonious Behaviour, or gawdy Tides, requifite to exprefs this Honour.. Thus God honours holy Men: "They ( fays the Lord ) that Honour me^ ^^l^^' ^' I will Honour \ and they that defpife me^ Jhall be lightly efieemed: 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 Spirit, and break my Law, they fliall be lightly efieemed, litde kt by, or accounted of; they ihall not find fayour with God, ngr righteom; Men. And fo we fee it daily among Men: If the Great vifit, or concern themfelves to aid fhe Poor, we fay, that fu^h a great Man d^d

no No Crofsy no Crown.

me the Honour to corne and fee or help me in

§. i8. I fhall conclude this with one Paflage more, and that is a very large, plain, and pertinent one: Honour all Men^ and love the Bro^ X r-et. %, therhcod: That is. Love is above Honour, and ^'^' that is referved for the Brotherhood. But Honour, which is Efteem and Regard, that thou owed to all Men \ and if all, than thy Inferiors, But v/hy, for all Men? Bccaufe 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 aifift them with what thou canft; be ready to perform any real refpeft, and yield them any good or countenance thou canft.

§. 19, And yet there feems a Limitation to this Command, Honour all Men^ in that godly PafTage of David, Who Jhall abide in thy Taber^ ?h. 15,4. nacle? Who Jhall dwell in thy holy Hill? He in whefe Eyes a vile Perfon is contemned \ but he hoftoureth them that fear the Lord, Here Honour is confined and affixed.to godly Perfons, and Difnonour made the Duty of the Righteous to the Wicked, and a Mark of their being Righteous, that they difhonour -, that is, flight, or difregard them. To conclude this Scripture-Enquiry after Honour, I fhall contrait the Subjed: of it under three Capacities, Superiors, Equals, and Inferiors: Honour to Superiors, is Obedience; tD Equals, Love; to Inferiors, Countenance and Help: That is Honour after God's Mind, and the holy People's faiT-iion of old.

§. 20. But how little cf all this is to befeen c.v had in a poor empty Hat, Bow, Cringe, or

gawdy

gawdy, flattering Title? Let the Truth- fpcaking VVitnefs of God in all Mankind jucge. For I muft rot appeal to corrupt, proud, and felf-feeking Man, of the Good or Evil of thcfe. Cuftoms; that, as little as he ^vould render them, are loved and fought by him, and he is out of Humour, and Ai;gry, if he has thtm not.

This is our fecond Reafon, why we refufe to praftife the accuftomed Ceremonies of Horcur and Refpeft, becaufe we find ro fuch Notion or Expn lion of Honour and Refped: recommended to us by the holy Ghoft in the Sciip- tures of Truth.

§. 21. Our third Reafon, for not ufing them as Tefl::miCnies of Honour and Refptdt, is, becaufe there is no Difccvery ol Honour or Refped: to be made by them: 'Tis rather eluding and equivocating it; cheating People of the Honour or Reiped: that is due to them; giving them Nothing in the fhew of Something. There is in them no Obedience to Superiors; no Love to Equals: no Help or Countenance to Inferiors.

§. 22. We are, we declare to the whole World, for true Honour and Refpeft: We Honour the King, our Parents, our Mafters, our Magiftrates, our Landlords, one another, yea all Men, after God's Way, ufed by hoiy Men and Women of old Time: But we refufe thefe Cuftoms, as Vain and Deceitful; not anfwering the End they are ufed for.

§. 23. But fourthly, there is yet more to befaid: We find that vain, Icofe, and worldly People, are the great Lovers and Pradifcrs of them, and the moft dtride our Sim.plicity

122 No Crofsy no Crown.

of Behaviour. Now we afluredly know, from the facred Teftimonies, that thofe People can^ not give true Honour, that Hve in adifhonour- •able Spirit; they underftand it not: But they can give the Hat and Knee; and thar they are very liberal of; nor are any more expert at it. This is, to us, a Proof, that no true Honour can be teftified by thofe Cuftoms, which Vanity and Loofenefs love and ufe.

§. 24. Next to them, I will odd Hypocrify and Revenge too. For how little do manycare for each other? Nay, what Spight, Envy, Animofity, fecret Back-biting, and Plotting one againft another, under the ufe of thefe idle Jlefpects; till Paffion, too ftrong for Cunning, break through Hypocrify into open Affront and Revenge. It cannot be fo with the Scripture-Honour: To obey, or prefer a Man, out of Spight, 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 Teftimonies of quite the contrary. 'Tisablbrd to imagine it, becaufe impoffible to be done.

§. 25. Our fixth Reaion is, that Honour was from the Beginning, but Hat-Refpefts, and moft Titles, are of late: Therefore there was true Honour before Hats or Titles; and confequently true Honour Hands not in them. And that which ever was the Way to exprefs true Honour, is the befl Way flill -, and this the Scripture teaches better than Dancing-Maf? fers can do.

No Crofs^ no Crown. 1 2 j

like Ceremonies, then will it f jIIow, that they are moll capable! of fliewing Honour, wi:o perform it moft exaftly, according to the Mode or Fafhion of the Times; conftquently, that Man hath not the Meafure of true Honour, from a juft and reafona^ le Principle in himfelf, but by the Means an^l Si<:ill of the fantallick Dancing-Mafters of the Times: And for this Caufe it is we fee, that many give much Money to have their Children learn tht-ir Honours, falfly fo called. And what dodi this but totally exclude the poor Country People; who, tho' they plow, till, fow, reap, go to Market \ and in all Things obey t^.eir juftices, Landlords, Fathers, and Mafters, with Sincerity and Sobriety, rarely ufe thofe Ceremonies; but if they do, it is fo awkwardly and meanly, that they are efteemed by a Court Critick fo illfavourM, as only fit to make a Jeft of, and be laugh'd at: But \Vhat fober Man will not deem their Obedience beyond the other's "Vanity and Hypocrify? This bafe Notion of Honour turns out ot Doors the True, and fets the Palfe in its Place. Let it be further confidered, that the Way or Fafhion of doing it, is much more in the Defign of its Performers, as well as View of its Speftators, than the Refpe6t itfelf. Whence its commonly laid, He is a Man of good Mein; or. She is a VVoman of exaft Behaviour. And what is this Behaviour, but fantaitick, crampM Pollures, and Cringings, unnatural to their Shape, and, if it were not Fafhionabje, Ridiculous to the View of all People; and is therefore to the Eallern- Countries a Proverb.

124 ^^ Crofs^ no Crown.

not in a Hat, Bow, or Title, becaufe all thefe Things may be had for Money. For which Reafon, how many Dancing-Schools, Plays, &c. are there in the Land, to which Youth is generally lent to be educated in thefe vain Fafhions? Whilft they are Ignorant of the Honour that is of God, and their Minds are allured to vifible Things that perifli; and inftead of remembring their Creator, are taken up with Toys and Fopperies; and fometimes fo much worfe, as to coft themfelves a Difinheriting, and their indifcreet Parents Grief and Mifcry all their Days. If Parents would honour God in the help of his Poor, with the Subftance they beftow on fuch an Education,

Proverbs 3:9. they would find a better Account in the End.

§. 28. But laflly, we cannot efteem Bows, Titles, and pulling off of Hats, to be real HoiiOur, becaufe fuch like Cufloms have been prohibited by God, his Son and Servants, in Days paft. This I fliall endeavour to fhew by three or four exprefs Authorities.

§. 29. My firft Example and Authority, is taken from the Siory of Mordecai and Hainan; fo clofe to this Point, that methinks it fhould at leaft command Silence to the Objedions frequently advanced againft us. Haman was firft Minifter of State and Favourite to King Ahafuerus. The Text fays, That the King fet

Efth. 3.1. J^is Seat above all the Princes that "ujcre ivithhim; and all the King's Servants bowed and reverenced Haman; for the King had fo commanded concerning him: But jMordecai ( it feems ) bozved fioty nor did him Reverence, This, at firfl, made ill for Mordecai: A Gallows was prepared

No Crofs^ no Crow ft. 12$

pared For him at Haman's Command. But the Sequel of the Story fliows, that Haman provM 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 Succefs; Was not Mordecai a very Clown, at leaftafilly, morofe, and humourous Man, to run fuch a Hazard for a Trifle? What hurt had it done him to have bow'd to, and honoured one the King honoured? Did he not defpife the King in difregarding Haman? Nay, had not the King commanded that Refpeft? And are not we to honour and obey the King? One would have thought, he might have bowed for the King's Sake, whatever he had in his Heart, and yet have come off well enough •, for that he bowed not meerly to Haman, but to the King's Authority; befides, it was but an innocent Cere- mony. But it feems, Mordecai was too plaia and ftout, and not fine and fubtle enough to avoid the Difpleafure of Haman.

Howbeit, he was an excellent Man: He feared God and wrought Righteoufnefs, And in this very Thing alfo, he pleafed God, and even the King too, at laft, that had moil Caufe to be angry with him: For he advanced him to Haman's Dignity; and, if it could be, to greater Honour. 'Tis true fad News firft came; no lefs than Deftruftion to Mordecai, and the whole People of the Jews befides, for his Sake: But Mordecai's Integrity and Humiliation, his Fading and ftrong Cries to God, pre*- vailed, and the People were faved, and poor condemned Mordecai comes, after all to be exaltr • cd above the Princes. O! this has great Doctrine.

126 ^0 Grofs^ no Crown s

in it, to all thofe that arc in their fpiritual Exerrifes and Temptations, whether in this or any other Refpedt! They that endure Faithful in that which they are convniced God requires cf them, tho' againft the Grain and Humour of the World, and themfclves too, they fhall finda blefifed Rccompence in the End. My Brethren, remember the Cup of Cold Water! Mtt.4 s/^^ fi*^^^ reap^ if we faint not: And call to i. ' mind, that our Captain bowed not to him that told him, If thou wilt fall down and worfhip me^ I will give thee all the Glory of the World: Shall we bow then? O no! Ictus follow our blefled Leader.

§.30. But before I leave this Seftion, *tis fit I add, that in Conference with a Jate Bifhop ( and none of the leaft Eminent ) upon thisSubjeft and Inftance, I remember he fought to evade it thus: '^ Mordecai (fayshe) did not *' refule to bow, as it was a Teftimony of Re- '' fpeft 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 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 tlie Church is faved by Chrift -, this makes for me: 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 t>f the World; of which, fuch as were condcmnable fo long ago, in the Time of the Type and Figure^ can by no Means be juftifiabiy

No Crofs^ no Cfo'ion. 127

ably received or pradlifed in the Time of the Anti-type or Subftance it felf. On the contrary, this fhews exprefly, we are faithfully to decline foch worldly Cuftoms, and not to falhion ourfelves according to the Converfadon of earthly-minded People; 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 Suffering 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 Sake, we fhall be favoured and loved of the King himfelf too. So Powerful is faithful Mordecai at laft. 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 Tempta- ^^^' - ^ 7' tion5 but has mighdly prevailed; and therefore is a Prince for ever, and of his Govern- ment there fhall never be End.

§. 31. The next fcripture Inftance I urge againft thefe Cuftoms, is a Paffage in Job, thus oxpres'd; Let me not^ I pray you^ accept any M^rCs Perfon \ neither let me give flattering ]oh -^1,11^ Titles unto Man^ for I know not to give flatter- .^^* ing Titles; in fo doing my Maker voould foon take me away. The Queftion that will arife upon the Allegation of this Scripture, is thi^, viz. What titles are Flattering? The Anfwer is as obvious, namely, Such as are Eafiipty andFi£fitious^ and make him mere than ha is. As to call a Man what he is not, to pleafc him: or to exalt him beyond his taie Name, Office, r Defert, to gain upon his Affecftion \

wha

128 No Crofs^ no Crown.

who It may be, luftcth to Honour and Refpeft: Such as thefe, 7noft Excellent^ mofi Sacred^ your Grace^ your Lord/hip^ mofi dread Majefty^ right Honourable^ right IVorfhipful^ may it pleafeyour Majedy^ your Grace^ your Lordjhip^ your Honour^ your Worfhip^ and the hke unneceflary Titles and Attributes; calculated only to pleafe and tickle poor, proud, vain, yet mortal Man. Likewife to call Man what he is not, as my Lord^ 7ny Mafier^ &c. And iVife^ Jufi^ or Good^ ( when he is neither ) only to pleafe him, or fhew him Refpeft.

It was FamiHar thus to do among the Jews, umler their Degeneracy; wherefore one came - , ^ to Chrift and faid; Good Malier what (hall I 18, 19. do to have eternal Life? It was a Salutation or Addrefs of Refpe6t in thofe Times. 'Tis Familiar now: Good my Lord, good Sir, good Mafter, do this or do that. But what was Chrifl's Anfwer? How did he take it? Why callefi thou me Good? fays Chrift, ^here is none Good fave One^ that is God. He rejefted it, that had more Right to keep it than all Mankind: And why? Becaufe there was one Greater than he; and that he faw the Man addrefs'd it to his Manhood, after the Way of the Times, and not his Divinity which dwelt within it; therefore Chrift refufes it, fhewing and inftrufting 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 Sinful to be fo faid.

This plain and exadt Life well became him that Wiis on Purpofe manifeftcd to return and

rcftorc

reftore Man from his lamentable Degeneracy^ to the Ini)ocency and Purity of his firft Creation; who has taught us to be careful, how w-e ufe and glvfe Arcributes unto Mai), by that moft fcvere faying, ^hat eiery idle Iv^ora that MaJt. ih Men Jhall fpeak^ they flj all give an Account ih.re- ^^* cf in the Day.of Judgment, And that which fliorld warn all Men of the Latitude they take herein, and fufficiently juftify oiir Tendef ncfs^ is this, '' That Man can fcarcely commit '^ greater Injury and Offence againft Almighty " God, than to afcribe any of his Attributes " unto Man, the Creature of his Wcrd, ^r\A " the Work of his Hands." He is a jealous God of his Honour, and will liot give his Glory unto another. Befides, it is fo near the Sin of the afpiring, fallen Angels, that affected to be greater and better than they were made and ftated by the great Lord of all; ^^nA to entitle Man to a Station above his Make and Orb looks fo hke Idolatry ( the unpardori able Sin under the Law ) that it is hard to think, how Men and Women profeding Chriftianity, and feriouHy reflefting upon their Vanity arid Evil in thefe Things, can continue in them, much lefs plead for them, and leatl: of all reproach and deride thofe that through Tendernefs of Confcience cannot ufe and givd them, it feems that Elihu did not dare to do it; but put fuch Weight upon the Matter, as to give this for one Reafon of his Forbearance^ to wit, Lejl my Maker jhoiild foon take me aWayt That is, " For fear God^ fhould ftx-ike rne' *' dead, I dare not give Man Titles, that are *' above him, or Titles meerly to plesfe him. *' I may not, by any Means, afatify that Spi^

i^o No Crofs^ no Crown.

" rit which lufteth after fuch Things. God '\ is to be exalted, and Man abafed. God is *• jealous of Man's being fet higher than his " Station: Me 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 fuftained him; " which Man is very apt to forget. And left *^ I Ihould.be accefiary to it by flattering Titles, " inftead of telling him truly and plainly what '' he is, and ufing him as he ought to be treat- *' ed, and thereby provoke my Maker to Dif- " pleafure, and He, in his Anger and Jea- " loufy, Ihouid take me foon away, or bring ^' fudden Death, and an untimely End upon *^ me, I dare not ufe, I dare not give fuch ^' Titles unto Men."

' §. 32. But if we had not this to alledge from the old Teflament Writings, it fhould and ought to fufRce with Chriftians, that thefe Cuftoms are feverely cenfured by the great Lord and Mafter of their Religion; who is fo far from putting People upon giving Honour one to another, that he will not indulge them in it, whatever be the Cuftoms of the Country they live in: For he charges it upon the Jews, as a Mark of their Apoftacy: How can ye believi^ which receive Honour one of another^ and feek not the Honour that cometh from God only? Where their Infidelity concerning Chrift is made the Effed: of feeking worldly, and not heavenly. Honour only. And the Thing is not hard to apprehend, if we confider, that Self- Love, and Dcfire of Honour from Men, is inconliftent with the Love and Humility of

Chriil.

No Crofsy no Cro^uon. 131

Chrift. They fought the good Opinion and Rcfpeft of the World, how then was it poHlble, they ihou\\ leavf all and fol/ozv him^ ii^Lcfe Kingdom is not of this World \ and that came in a Way lb crois to the Mind and Humour of it? And that this was the M aniaig of our Lord Jefus, is plain: For he tells us, what that Honour was, they gave and received, which he condemned them for, and- of which he bad the Difciples of his Humility and Crofs beware. His Words are thefe ( and he fpeaks them not of the Rabble, but of the Docfcors, ., the great Men, the Men of Honour among the 10, u/ Rooms at Fecifts; that is. Places cf greateft Lukeu, Rank and Refpeft; and Greetings^ that is, "^^^ Salutations of Refpeft, fuch as pulling off the Hat, and bowing the Body, are in our Age; in the Market-Places^ [ viz. in the Places of Note and Concourfc, the publick Walks and Exchanges of the Country. ] And laftly, T'hey love ( fays Chrift ) to be called of Men Rahbiy Rabbi: One of the moft eminent Titles among the Jews. A Word cornprehending an Excellency equal to many Titles: It may ftand for your Grace, your Lordfhip, Right Reverend Father, &c. It is upon thefe Men of Breeding and Quahty, that he pronounces his Woes, making thefe Pra6tife$ fome of the evil Marks, by which to know them, as well as fome of the Motives of his Threatnings a2;ain{l them. But he leaves it not here: He purfues this very Point of Honour, above all. the reft, in his Caution to his Difciples •, to vv^hom he gave in Charge thus: But be not ye called Rabbi \ for one is your Mafva\ even Chrifi^ K 2 and

132 No Crofs^ no Crown.

and all ye arc Brethren. Neither he ye called Majlers \ hut he that is Great eft among you^ Jhall he your Servant: /bid whofoez^er Jhall exalt himfelf^ Jhall he aha fed. PJain it is, that thefe Paf- i'agcs carry a Icvcre Rebuke, both to worldly Honour in general, and to thole Members and Expreffions of it in particular, which, as near as the Language of Scripture and Cuftoms of that Ag.? will permit, do diftinftly reach and allude to thofe of our own Time; for the dedining of which, we have fuffered fo much Scorn and Abufe, both in our Perfons and Eftates: God forgive the unreafonable Authors

§. 3:^. The Apoftle Paul has a Saying of great Weight and Fervency, in his Epiftle to the Romans, very agreeable to this Doctrine of Chrift; 'tfe this: 1 hejeech you therefore., Rom 12, brethren., hy the Mercies of God^ that ye prejent' I, 2. your Bodies a living Sacrifice^ holy^ acceptable unto God^ which is your reajonahle Service: And he not trans forraed to this IVorld^ hut he ye conformed hy the renewing of your Mind., that ye may prove what is that good^ and acceptahky and per fe^ Will of God. He writ to a People in the midft of the enfnaring Pomp and Glory of the World: Rome was the Seat of Ca^far, and the Empire: The Mlllrefs of Invention. Her Fafliions, ^s thofe of France now, were as Laws to the Worlds at Jealt at Rome: Whence it is Proverbial;

Cum fneris Rom^^ Romano vivito more. "When thou art at Rome, thou mull do as Rom^e docs.

But

No Crofs^ no Crozvn. i^^

But the Apoftle is of another Mind: He warns the Chriftians oi that City, That they be mt conformed: that is, that they do not follow the vain Fafhions and Cuftoms of this World, But leave them: The Emphafis lies upon Thisj 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 Apoftle proceeds to exhort thofe Believers, and that by the Mercies of God, ( the moft powerful and winning of ajl Arguments ) That they would be transformed; that is, changed from the Way of Lifj cuftomary among the Romans; and prove what is that acceptable Will of God. As if he had faid, " Examine what you do and praftife; John 3:21. " fee if it be right, apd that it pleafe God: ^^• '' Call every Thought, Word, and Aftjon to " Judgment; try whether they are wrought " in God or not; that fo you may prove or " know, what is that good, and acceptable^ ^' andperfed WillofGod.

§. 34.. The next Scripture Authority we appeal to, in our Vindication, is a Paffage of the Apoftle Peter, in his.firft Epiftle, writ to the believing Strangers throughout the Countries of Pontus, Gaiitia, Cappadocia, Afia, and Bythinia; which were tne Churches of Chrift Jefus in thofe Parts of the World, gathered by his Power and Spirit; 'Tis this; Gird up the Loins of your Minds •, be Sober and i Pet. r. hope to the ^nd^ for the Grace that is to be brought ^3- Hunto you at the Revelation of Jefus Chrift; as obedient Children^ not fafhioning y our f elves according to the former Lufts of your Ignorance,

134 ^^ Crofsy no Crovjn.

That i?;, " Be nor found in the vain Fafhions '' and Curbomsofthe World, unto which you '^ conformL'd in your former Ignorance: But " as you have believed in a more plain and '^ exceiLnt Way, fo be Sober and Fervent, and *' hope lo t^^e End: Don't give out; let '' them mock on; bear ye the Contradiction '' of Sinners eonil:antly, as obedient Children, '^ that you may receive the Kindnefs of God, " at.tlie Revelation of Jefus Chrift." And thei\f >re docs the Apoftle call them Strai gcrs, ( a figurative Speech) People eftranged horn the Culloms of the World, of new Faith and Manners; ^nd fo unknown of the World: And if fuch Strangers, then not to be fafhioned or confo;med to their pleafing Refpeds and Honours, whom they were eitranged from: . Becaufe the Strangcnels lay in leaving that

v/hich was Cuftomary and Familiar to tlicm before. The following Words, piove, he ufed I. Pet. 1. the Word Strangers in a fpiritual Senfe, fafs ^7* the ^ime of your fojourning here in Fear \ that

is, '' Pafs the Time cf your beirg as Strangers " on Earth in Fear" : Not after the Fafl:iions of the World. A Word in the next Chapter further explains his 5enfe, where he tells the Believers, Idiat th.y are a peculiar People; to wit, a diftinft, a lingular and fcparate People from the reft of the World; not any longer to fafliion themfelves according to their Cuftoms: But I don't know how that could be, if they were to live in Communion v/idi the World, in its Refpecls and Honours; for that is not to be a peculiar or feparate People from them, but to be like them, becaufe conformable to them.

No Crofs^ no Crcz:'H. 135

§. 35. I fl:iall conclude my Scripturj-lYflimonies againit the foregoing Rcfpefts, witli that memorable and clofe PalTage ot the Apoftle James, againft Refpe6l of Pcrfoiis in general, after the World's Fafliion: My Brethren^ have not the Faith of our herd Jcftts.]^- ^- •*- Chriji, the Lord of Glory, ivith RefpeB of Per-'"' "^^ fons: For if there come vjito your /Iffeinbly, a Man with a Gold Ring, in goodly Apparel; and there come in alfo a poor- Man, in vile Raiment, and ye have Refpetl to him that "joeareth the gay Cloathing, and fay unto him, fit thou Iiere in a goodly Place; ( or 'well and feemly, as the IVord is ) and fay to the Poor, ftand thou there, or fit here under my Footftool; are ye not then Partial in your/elves, and are beco7ne Judges of evil Jljoughts? [ That is, th-y knew they did Amifs. j If ye fulfil the Royal-La\v, according to the Scripture, Thoufjalt love thy Neighbour as thy ^''^'^-^' felf^ ye do vsell; but if ye hcive Refpecl to Perfens, ye commit Sin, and are convinced of the Law as ^ranfgreffcrs. This is fo full, there feems nothing left for me to add, or others to object. We are not to refpect Perfons, that's the firft Thing: And the next is, if we do, Y/e commit Sin, and break the Lav/ : At our own Peril be it and yet perhaps fome will fay, '^ That by this we overthrov/ all Manner of '^ Diftinclion among Men, under their divers " Qualities, and introduce a reciprocal and re- " lational Refpeft in the room of it": But if it be fo, I can't help it, the Apoftle James mud anfwer for it, who has given us this Doctrine for Chriftian and ApolLolical. And yet. one greater than he told his Difciples, of v/hom James was one, viz. Te know that the Princes

x^6 No Crofs, no Crown.

Mnt. 20. ^r ii)^ Gentiles exercife Dominicn over them, i^c. ^ ' 'But, it Jhall not be fo among you \ hut ivhofor fver will be Great araoig ycu^ let hiyn be your ][lini/ler \ and whofoever will be Chief among you^ let him be your Servant: Thau is, he that ciffefts Rule, and feems to be uppermoft, fhai] be eftcemed lead among you. And to fay tfue, upon the whole Matter, whether we regard thofe early Times of the World, that wefe antecedent to the coming of Chrift, or fopn after, there was yet a greater Simphcity, fhan in the Times jn which we are fallen. For (hofe early Times of the World, as bad as they were in other Things, were great Strangers to the frequency of thefe Follies: Nay, they hardly ufed fome of them, atJeaft, very rarely. Fpr if we read the Scriptures, fuch a Thing as my Lord Adam, ( though Lord of the Wor|d ) 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 m.y Lord Ifaac; nor my Lord J^cob: But much lefs my Lord Peter, and my Lofd Paul, to be found in the Bible: And Icfs your Holinefs, or your Grace. Nay, among the Gentiles, the People wore their own Ni^mes with more Simplicity, and ufed not fhe Ceremonioufncfs of Speech that is now praftifed among Chriftians, nor yet any Thing liks it. My Lord Solon, my Lord Phocion, jny Lord Plato.^ my Lord Arlftotle, my Lord Scipio, my Lord Fabius, my Lord Cato, my Lgrd CiceVp are not to be read in any of the Greek or Latin Stories, and yet they were ((jme of the Sages and Heroes of thofe great iu-npires.' No their own Names were enough

io diftingiufli them from other Men, and their Virtue and Employment im the Publick, were their Titles of Hor.our. Nor has tliis Vanity yet crept far into the Latin AVriters, where it is Familiar for Audiors to cite the moft Learned, and the moil Noble, without any Ad- dition to their Names unlcfs W or:hy or Learned: And if their Works give it them, we make Confcience to deny it them. For Inftance; The Fathers thty only cite thus; Polycarpus, Ignatius, Irena^us, Cyprian, Tertuiiian, Origen, Arnobius, Laftantius, Chry- foftom, Jerom, &c. More Modern Writers; • Damafcen, Rabanus, Pafchafius, Theopliilaft, Bernard, &c. And of the laft Age; Luther, Melanfthon^ Calvin, Beza, Zuinglius, Marlorat, Voflius, Grotius, Dallcus, Amaraldus, &c. And of our own Country -, Gildas, Beda, Alcuinus, Horn, Bracton, Groiieed, Littleton, Cranmer, Ridley, Jewel, Whitakcr, Selden, &c. And yet, I prefume, this w^il] not be thought Uncivil or Rude. Why then is our Simplicity ( and fo honeftly grounded too, as Confcience againft Price in Man, that fo eagerly and pernicioufly loves and feeks Vv orfhip and Greatnefs ) fo much defpifed and abufed, and that by profefs'd Chriftians too, who take themfelves to be the Followers of him, that has forbid thefe foojifn Cuiloms, as plainly as^ny other Impiety condemned in his Doclrine? I earneftly beg the Levers, Ufers, and Expeftors of thefe Crremonies, to let this I have writ have fome Confideration and Weight with them.

§. ^6, However, Chriftians are not fo illbred, as the World thinks ^ for they Ihew

^ No Crofsj no Crown.

Refpeft too: But the Difference betv/cen them lies in the Nature of the Refpeft they perform, and the Reafons of it^ The World's Refpeft is an empty Ceremony, no Soul or Subilance in it: The Chriilian's is a folid Thing, whether by Obedience to Superiors, Love to Equals, or Help and Countenance to Inferiors. Next, their Reafons and Motives to Honour and Rcfpeft, 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 Chriitian's Motive, is the Senfe of his Duty in God's Sight; 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 refpedl to the meer Perfons of Men, or having their Pcrfons in Admiration for Reward; much lefs on fuch mean and bafe Motives as wealth and fumptuous Raiment.

§. 37. We fhall cafily grant, our Honour, as our Religion, is more hidden; and that neither are fo difcernable by worldly-Men, nor grateful to them. Our Phinnefs is odd, uncouth, and goes mightily againft tlie Grain; hut fo does Chriftianity too, and that for the fame Reafons. But had not the Pleathen Spirit prevailed too long under a Chnllian Pro- feffion, it would, not be fo hard to gifcern the RiG;ht from the Wrong;. O that Chnilians would look upon thcmfelves, with the Glais of Righteoufnefs, that which tells true, and gives them an exa6t Knowledge of themfelves! And then let them examine, what in them, and about them, agi*ees with Chrifc's Doftrine

and

No Crcjs^ no Crozvn. 139

Some TESTIMONIES frora /ncient and Modern IVntcrs^ in Favour of our BEHAVIOUR.

§. 38. Mailorat out of Luther and Calvin, upon that repiarkabie Pa.^.ag% I juil now urgec'i from the Apoftle James, g^vcs us the Senfe thofe primitive Reformers had of refpect to Per Tons, inthefe Words, viz. " To refp'- 61 Per- *^ fons ( here ) is to have Regard to the i iaioit and Garb: The Apoflle figniJies, tiiat fuch refpe6ting Pcrfons is fo contrary to true Fai:h, *' thattheyarcaJrOc^etherinconfiftent: But if the *' Pomp, and other wo rlJly Regards, prevail, '' and weaken what is of Chrill, ics a Sign of " a decaying P'aith, yea, fo great is the Glory *' andSpLnLorof hnft, in a pious Soul, that '' all the Glories of the World have no 1 harms, '^ no Beauty, in Companfon of That, unto ^' one fo nghteou^y inclined: T'he Apoftle '' maketh fuch Refpeftmg of Perions, to be '^ repugnant to the L.glit ( withm them ) in- *' fomuch, as they wiio follow thofe Practices, *' are condemned from witiiin themfvrlvts. ' So '^ that Sanctity ought to be the Rcafon or Mo- " tive, of ail outward Refped; ana that noi.e '^ is to be honoured, upon ary Account, but " Holinefs \' Thus much Marlorat. But T this be trueDodlrine, we arc much in the.Rignt, in refunng Conformity, to the vain P.efpects of workily Men.

§. '^'^^ But I fliall add to thefe the Admo ution

X40 No Crofs^ no Crown.

tion of a learned, ancient Writer, who lived above 1200 Years fince, of great Efteem, namely, Jcrom, who writing to a noble Matron, Cclantia, diredling her how to live in the miclft of her Profp rity and Honours, amongft many other rcLgious Inftruclions, fpcaks thus: " Heed not thy Nobility, nor ^' hi that be a Reafon for thee to take Place " of any, cfteem not thofe of a meaner Ex- '^ traction, to be thy Inferiors ^ for our Reli- " gion admits of no Refpcdl of Pcrfons, nor '^ doth it induce us, to repute Men from any " external Condition, but from their inward " Frame and Difpofition of Miiid: It is here- '^ by that we pronounce Men noble or bafe. " With God, not to ferve Sin, 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 boad '^ his Gentihty, fmce all are equally efleemed " by God. The Ranfom of the Poor and ^^ Rich coil Chriil an equal Expence of Blood. ^' Nor is it material in what State a Man is ^^ born •, the new Creature hath no Di(iinftit>n. '^ But if we will forget, liow we all defcended '^ from one Father, we ought at leaft perpe- '^ tually to remember, that we have but one '^ Saviour.''

§. 40. But fince I am engaged againft thefe fond and fruitlefs Cuftoms, ( the proper Effects and Delights of vain and proud Minds) let me yzt atdd'one memorable Paflage more, as it is related by the famous Cafaubon, in his Difcourfe of Ufc and Cullom •, where he briefly reports, what pad between Sulpitius Seyerus,

and

No Crofs^ no Crown. 14I

and Paulinus Bifhop of Npla, ( but fuch an one as gave all to redeem Captives, whilft others of that Fundtion, that they may fhew who is their Mafter, are making many, both Beggars and Captives, by countenancing die Plunder and Imprifonment cf Chriftians, for pure Confcience to God ) He brings it in thus: " He " is not counted a civil Man now, of late *' Years amongft us, who thinks it much, or '' refufeth to lubfcribe himfelf Servant, tho' it " be to his Equal or Inferior.'' Yet Suipitius Severus was once fharo^y chid by Paulinus, for fubfcribirg himfelf his Servant, in a Letter of his, faying, " Take heed hereafter, how thou '' being from a Servant, called into Liberty, '' doft fubfcribe thy fclfServant unto one, who ^^ is thy Brother and Fellow-Servant; for it is " a finful Flattery, not aTeftimony of Humi- " hty, to pay thofe Honours to a Man, and a " Sinner, which are due to the one Lord, and " one Mafter, and one God// This Bi^op was fasitfeems) of Chrift's Mind, V/hy ccilleji thou me Good? There is none Good hut one. By this we may fee, the Senfe of fome of the more apoftolicai Bifliops, about the Civilities and Faftiions, fo much reputed with People that call themfelves Chriftians and Bifnops, and wJio would be thought their Succeffors. 'Twas then a Sin, 'tis now an Accomplilhment? 'Twas then a Flattery, 'tis now Refpedl: 'Twas then fit to be feverely reproved; and and now alas, it is to deferve fevere Reproof nottoufeit. O monftrous Vanity! how much, how deeply, have thofe who are called Chriftians revolted from the Plainnefs of the primitive Days, and Pracflice of holy Men and Women

142 No Crofs^ no Ci'O'i^n.

in former Ages? How arc they bcronfie degenerated into the loofe, proud and wanton Cuf- toms of the World, wlich knows not God; lo whom I 'fe hat'i made thefc Things, condemned by S.Tipcur.s Rcafoii and Example, almoft natural? Anci fo mfenfible are th^ y of buth their ^^ aufe and bad EfFefts, that they not only coi tinuc to praftife them, but pi ad for them, and unc.riilianly make a vtry Mock of thofe w.:!0 cannot imitate them. But 1 ihall pioceed to vv.ut remains yet further to be faid m our D^'fence, for dechnirg mother Curcom, which helps to miake us fo niuch the ftum.bling Block of tins light, vain, and inconfiderate Age.

CHAR X.

), I. Another Tiece of Non~Ccnformity to the

Wcrld^ which is cur fimple plain Speech^

Thou for Yoii. §.2. Jiijfified from the Ufe

§. 3. It was^ and is /^^ Hebrew, Greek,

and Latin Speech^ in Schools and Univerjities.

§. 4. It is the Language of all Nations, §.

5. The Original of ihe prefen^ Cujlom defends

our difufe of it, §. 6. If Cujlom fhould prevail,, in a Senfe it would be on our Side, §.

7. It cannot be Uncivil or Improper ; for God

himjelf,, the Fathers^ Prophets^ Chrifi and

his /ipojiles ufed it, §. 8. ^n Inftance given

in the Cafe <?/ Peter, in the Palace of the

High Priefl. §. 9. It is the Practice of Men

' to God in their Prayers: The Pride of Man to expert better to hir>ifelf, §. 1 o. Teftimonies

The

No Crofs^ no Crown. 14^

§. I. r ■ A HERE IS another Piece of our J^ Non-Conformity to the World, that renders us very Clownifh to the Breeding of it, and that -is, fhcuioxToii^ and that without Difference or Refped to Perfons: A Thing that to fome 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 Cuftoms, fo I fhall add, what to me looks reafonable in our Defence, though it is very probable, Height of Mind, in fome of thofe that blame us, will very hardly allow them to believe, that the word Rea- fonable is reconcileable with fo filly a Pradice as this is efteemed.

§. 2. Words of themfelves, are but as {o many Marks fet and employed for neceffary and intelligible Mediums, or Means, whereby Men m^ay underftandingly exprefs their Minds arid Conceptions to each other; from whence comes Converfation. Now, though the World be divided into many Nations, each of which, for the moft Part, has a peculiar Language, Speech, or Dialedl, yet have they ever concurred in the fame Numbers and Perfons, as much of the Ground of right Speech. For Inftance; I love, thou loveft, he ioveth, are of the Singular Number, importing but One, whether in the firft, 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 Grammatical Rule, might be enough to fatisfy any, that have no:

forgot

forgot their Accidence, that we are not beflde Reaibn in our Praclice. For if tl.ou loveft, be Singular, and you lov^e, be Plural •, and if tb.ou loveft, fignitics but One •, and you love, Many; is it not as proper to fay, thou lovefl, 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? Doubd^rfs it is the i'^cmy thoigh moil improper, and in Speech ridiculous* .

§. 3. Our next Rcafon is; if it be improper or uncivil Speech ( as termed by this vain Age ) how corries it, that the Hebrew, Greek, and Roman Authors, ufed in Schools and Univerfities, have ro other? Why fhould they not be a Rule in that, as well as other Things? And why, I pray, then are we fo ridiculous for being thus far Grammatical? Is it reafonable that Children fliould be whipt at School for putting You for Thou, as having made falfe Latin, and yet that we mull be, tho' not whipt, reproached^ and often abufcd, when • wc ufe the contrary Propriety of Speech?

§. 4. But in the third Place, it is neither Improper nor Uncivil, but miuch otherwife; becaufe it is ufed in all Languges, Speeches, an-l Dialefts, and that through all Ages. This is very plain: As fur Example, it was God's Language when he firft fpake to Adam, viz. Hebrew: Alfo it is x:i\t AITyrian, Chaldean, Grecian, and Latin Speech. And now amongft tlie Turks, Tartars, Mufcovites, Indians, Perfians, Italians, Spaniards, French^ Dutch, Germans, Poionians, Swedes, -Danes, Iriihj Scotrilh, Welch, as well as Englifh, there is a Difdndlion preferved; and the Word Tl:ou,

No Crcfs^ no Crczvn. 14.

is not loft in the Word which goes for You. And tho* fome of the modern Tongues have done as we do, yet upon the fame Error. But by this 'tis plain, that Thou is no upftart, nor yet improper; but die only proper Word to be ufed in all Languages to a fmgle Perfon; becaufe otherwife all Sentences, Speeches, and Difcourfcs may be very ambiguous, uncertain, and equivocal. If a Jury pronounce a Verdicl, or a Judge a Sentence ( three being at the Bar upon three Occafions, verj^difterendy culpable) and ftiould fay, you are here Guilty, and to die, or Innocent and difcharged; who knows v/ho is Guilty or Innocent?. Jvlay be but one, perhaps two; or ir may be aU three. Therefore our Indictmients run in the fmgular Number, as hold up thy Hand: Thou art indided by the Name of, &c. for that Thou, not havirg the fear of God, &c. And it holds the fame in all Converfation. Nor can this be avoided but by many unnecefTary Circumlocuuons. And as the preventing of fuch Length and Obfcuriry was doubtlefs the firft Reafon for the Diftinction, fo cannot that be juftly difafed, 'till the Reafon be firft removed; which can never be, whilft Two are in the World.

§. 5. 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 fmgle 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 4poken to One, It feems die Word Thou,

146 No Crofs^ no Crown.

lookM like too lean and thin a Refpc^l; and therefore, foinc Bigger than they fhould be, would have a Scile 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 Edift runs, We Will and Require, becaufe perhaps in Conjunftion with his Council; and therefore You to a private Perfon, is an Abufe of the Word. But as Pride firft give it Birth, fo hath She only promoted it. * Monfieur, Sir, 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 callM Monfieur, and his Wife, Madam: And Men of ordinary Trades in England, Sir, 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 Refpeft, as they Term it.

§. 6. But fome will tell us, Cuftom fhould rule us; and that is againft us. But it is eafily anfwered, and more truly; that though in Things reafonable or indifferent, Cuftom is obliging or harmlefs, yet in Things unreafonable or unlawful She 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 Thoufmd. But if Cuftom be to conclude us,

'tis

No Crdfs^ no Crown. I47

*ris for us : For as Cuftom is nothing clfc but ancient Ufage, I appeal to the Pradice of* ^Mankind, from the beginning of the World, through all Nations, againfl: the Novelty of this Confufion, viz. You to one Perfon. Let Cuftom, which is ancient Praftice and FacSt, ifllie this Queftion. Miftake me not : I know Words are nothing, 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 diftinguiHiing Word in the room of You, to beufcdin Speech to Many. But to ufe the fame Word for One and Many, when there are Two, and that only to pleafe a proud and haughty Humour in Man, is not Reafonable in our ' Senfe ; which, we hope, is Chriftian, tho* not Modilh.

§. 7. But if Thou to a fingle Perfon be improper or uncivil^ God himfelf, all the holy Fathers and Prophets, Chrift Jefas and his Apoftles, the primitive Saints, all Languages throughout the World, and our own Law- Proceedings are Guilty •, which, with Submit* fion, 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 T^hee and ^hou: As Reader: Thou art defired, &c. Cf Reader, This is writ to inform Thee of the Occafion, &c. And it cannot be denied that the moft famous Poems, dedicated to Love or Majefty, are writ in this Stile. Read of each in Chaucer, Spencer, Waller, Cowley, Dryden, &c. Why then fhould it be fo homely^ L X ill-bred^

14? No Crofs^ no Crown.

ill-bred, and infufferable in us? This, I conceive, can never be anfwered.

§. 8. I doubt not at all, but that fomething^ altogether as Singular, attended the Speech of Chnll and his Difciples: For 1 remerribcr it was urged upon Peter in the High-Prleft's Palace, as a Proof of his belonging to Jefus, Mat. 26. when he denied his Lord: Surely ( faid they ) 7i-73- 74- thou alfo art one of them •, for thy Speech bewrayeth thee. 1 hey had guefs'd by his Looks, but juft before that he had been with Jcfus \ but when they difcourfed him his Language" put them all out of Doubt: Surely then he was one of them, and he had been with Jefus. Something it was he had learn'd in his Company, that was Odd and Obfervable; to be fure, not of the World's Behaviour. Without Queftion, the Garb, Gate and Speech of his Followers differed, as well as his Doftrine, from the V^orld; for it was a Part of his Doftrine it fliould be fo. It is eafy to believe, they were more Plain, Grave and Precife; which is more Credible, f om the Way which poor, confident, fearful Peter took, to difguife the Bufinefs; for he fell to curfing and fwearing. A fad Shift! But he thought That the likelieft Way to remove the Sufpicion, that was moft unlike Chrift. And the Policy took \ for it filenced their Objeftions; and Petfer was as Orthodox as they. But tho' they found him not out, the Cock's-Crow did; which made Peter remember his dear fuffering Lord's Words, and He went forth and wept Utterly \ that he had denied his Mafter, who was then delivered up to dye for him.

§. 9. But our laft Reafon is of moft Weight

wjdi

No Crofs^ no Crown. 149

with me; and bccaufc, Argumcntum ad Hominem^ it is mod heavy upon our Dcfpifers, which is this: It fhould not therefore be urged upon us, bccaufc it is a mod extravagant Piece of Pride in a mortal Man, to require or expeft, from his Fellow-Creature, a more civil Speech, or grateful Language, than he is wont to give to the immortal God, and his Creator, in all his W'orfliip 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 ^hou and T^hee^ and when thou rifeft off thy Knees, fcorn a Chriftian for giv- •ing to thee ( poor Mufliroom of the Earth ) no better Language than thou haft given to God but juft before? An Arrogancy not to be eafily equall'd! But again, it is either too much or too httle Refpeft; if too much, don't reproach and be angry, but gravely and humbly refufe it; if too little, why doft thou fliow 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; w^hich is to have us make more than a God of him: But he fhall want Worfhipers of us, as well as he wants the Divinity in himfelf that delerves to be worfhiped. Certain we are, that the Spirit of God feeks not thefe Refpefts, much lefs pleads for them, or would be wroth with any that Confcientioufiy refufe to give them. But that this vain Generation is guilty of ufing them, to gratify a vain Mind, is too palpable. What capping, what cringing, what fcraping, what vain unmeant Words, moft hyper- bolical Exprefiions, Complements, grofs Flatteries/ and plain Lies, under the Name of L 3 Civiliticsp

150 No Crofs^ no Crown.

Civilities, are Men and Women guilty of in Convcrfation! 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 ProfefTion: Is Chrift your Example herein, whofe Name you pretend to bear? Or thofe Saints of old, that lived in defolate Places, of Heb. IX- whom the World was not worthy? Or do you think, you follow the Praftice of thofc Chriftians, that in Obedience to their Mailer's Life and Doftrine, forfook the Refpeft of Perfons, and rclinquiiTied the Fafliions, Honour and Glory of this tranfitory World: Whofe Qiia--* lifications lay not in external Geflures, Re- ^^^^•3^3>fpe6ls and Complements, but in a meek and qiiiet Spirit^ adorned with ^emperance^ Virtue^ Modejly^ Gravity, Patience^ and Brotherly- Kindnefs^ which v/ere the Tokens of true Honour, and only Badges of Refpecl and Nobility in thofe chriftian Times? O no! But is it not to expofe our felves both to your Contempt and Fury, that we imitate them and not you? And tell us, pray, are not Romances, Plays, Mafks, Gaming, Fidlers, &c. the Entertainments that moll delight you? Had you the Spirit of Chriftianity indeed, could you confume your moll precious little Time in fomany unneceffary Vifits, Games, and Paftimes; in your vain Complements, Courtfhips, feigned Stories, Flatteries, and fruitlcfs Novelties, and what not? Invented;ind uled to your Diverfion, to make you eafy in your forgetfulnefs of God: Which never was the chrillian Way of Living, but Entertainment of the Heathens that knew not God. Oh, were you' truly

No Crofs^ no Crozvfi. 151

tCHichM with the St^nfe of your Sins, and in any Meafure born again -, did you take up the Crois of Jcfus, and live under it, thefe Things ( which lb much pleafe your wanton and icnfual Nature ) would find no Place with you ' This is not fetking the Things that are ahove^ Coi. 3, 1. to have the Mcart thus fct on Things that are below; nor working out your own Salvation with Fear and Trembling, to fpend your Days in Vanity. This is not crying with Elihu, / knozv not to give floAtering T'itles to Men^ for in ' fo doing my Maker would foon take tne a^-joay; This is not to deny Sslf, and lay up a more liidden and enduring Subftance, an eternal Ii\- heritance in the Heavens, that will not pafs away. Well, my Friends, whatever you think, your Pleaof 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, fhall then appear to be what we fay it is. Say not, lamferious aJ?:)ut JJight Things: But bcv/are you of Levity and Ralhnefs in ferious Tliin2;s.

Luther, the o-reatReformerrwhofeSayii^gs v/ere Oracles with the Age he Jived in, and of ^.^nies'' '" no lefs Reputation now, with many that obje6l Several. againft us ) was fo far from condemning oyr plain Speech, that in his Ludus, he fports himfeiY with You to a fingle Pcribn, as an incon- gruous and ridiculous Speech, viz. Magifier vos ejiis iratus? Mafter, are you Angry.^ Ajs abfurd with him in Latin •, as, my Mailers, L 4 art

152 No Crofs^ no Crown.

art thou Angry? is in Englifh. ' Erasmus, a learned Man, and an exaft Critick in Speech, ( than whom, I know not any we may fo properly refer the Grammar of the Matter to ) not only derides it, but beftows a whole Difcourfe upon rendering it abfurd: Plainly nianifcftii g, that it is impolTible to preferve Numbers, if You, the only Word for more than one, be ufed to exprefs one: As alfo, that the Original of this Corruption, was the Corruption of tlartcry. Lipsius affirms of the ancient Romans, '' That the Manner of Greet- ^' ing now in Vogue, was not in ufe amongft '' them." To conclude: Howell, in his Hillory of France, gives us an ingenious Account of its Original: Where he not only afifures us, *^' That anciently the Peafants thou'd their ^' Kings, but that Pride and Flattery firft put *' Inferiors upon paying a plural Refpeft to '^ the fingle Perfon of every Superior, and *' Superiors upon receiving it/* And though we had not the Praftice of God and Man fo undeniably to juftify our plain and homely Speech, yet, fince we are perfwaded that its Original was from Pride and Flattery, we cannot in Confcience ufe it. And however we may be cenfured as Singular, by thofe loofe and airy Minds, that through the continual love of earthly Plcafures, confider not the true Rife and Tendency of Words and Things, yet, to us, whom God has conviticed,- by his Light and Spirit in our Hearts, of the Folly and Evil of fueh Courfes, and brought into a fpiritual difcerning of the Nature and Ground of the World's Fafiiions, they appear to be Fruits of Pride and Flattery, and we dare not continue

No Crofs^ no Crozvn. 153

in fuch vain Cotnpliances to cartlily Minds, left we oiTenJ God, and burden our own Confciences. But having been fiiicercly ancft- ed with the Riproots of InHruclion, arici our Hearts being brjught into a watchlul Su'ojrction to the righteous Law of Jclus, fo as to bring our Df^.'/j to the L\^ht^ to fee in whomi'''^p>''^* tbey are wrought^ if m (-od, or not; we cann9t, we dare not co'ifor:"n cur fi-lves to the Fafhions of the World, that p?.i3 away; knowing afluredly, thac/(?r every idle PF'>rd that Men ^^^'* '*' fpeak^ they Jhall give an Account in the Day of Judgment.

§. II. Wherefore, Reader, whether thou art a Night-walkirg Nicodemus, or a fcoffing Scribe; one that would vifit the bleffed MefTiah, but in the dark Cuftoms of the World, that thou mighteft pafs as undifcerned, for fear of bearing his reproachfal Crofs; or eile a Favourer of Haman's Fnde, and counted thefe Teftimonies but a foohih Singularity; I muft fay, divine Love enjoins me to be a Mcffenger of Truth to thee, and a faithful Witnels agaiiift the Evil of this degmerate World, as in other, fo in thefe Things •, in which the Spirit of Vanity and Lufh, hath got fo great an Head, and • lived fo long uncontroul'd, that it hath Impudence enough to term its Darknefs Light, and to call its evil Off-fpring by the Names due to a better Nature, the more eafily to deceive People into the Practice of them. And truly, fo very blind and infenfible are mofr, ot what Spirit they are, and ignorant* of the meek and felf-denying Life of noly Jcfus, ^ whofe Name they profefs, that to call each other Rabbi, that is MaiT:er; to bow to Men, ( which I call

Worliiip )

154 ^^^ Crofs^ no Crown.

Wor^ip ) and to greet with flattering Titles; and ^;0 their fellow Creatures Homage: To fcorn that Language to themfelves that they give to God, and to fpend th^-ir Time and Eftate to gratify their wanton Minds; ( the Cuft >nis ot the Gentiles, that knew not God ) pafs with them for Civility, good Breeding, Decency, Recreation, Accomplifhments, &c. O that Man would co ifider, fince there are but. two Spirits, one Good, the other EviJ, which of them it is that inclines the World to thefe Things! And whether it be Nicodemus or Mordecai in thee, that doth be-fnend thefe' defpifed Chriftians, which makes thee afhamed to difown that openly in Converfation with the World, which the true Light hath made Vanity and Sin to thee in fecret? Or if thou art a Defpifer, tell me, I pray thee, which dofl thou think thy Mockery, Angeror Contempt do moft refemble, proud Haman, or goo.i Mordecai? My Friend, know, that no Man hath more delighted in, or been prodigal of thofe Vanities called Civilities, than my felf •, and could I have covered my Confcience under the Fafliions of the, World, truly, I had found a Shelter from Showers of Reproach that have fallen Very often and thick upon me; but had I, widi Jofeph, conformed to /Egypt's Cuilom, I had linned againft my Cod, and loft my Peace. But I would not have thee think it is a meer Thou or Title, fimply or nakedly in themfelves, we boggle at, or that we would beget, or fet up any Form inconfiftent with Sincerity or true Civility? There's but too much of that: But the Efteem and Value the vain Minds of Men dp put upon them, that ought to be crclfeJ

and

No Crofs^ no Crown. 155

and ftript of their Delights, conftrains us to teftify fo fteadily againft them. And this know from the Senfe which God's holy Spirit hath begotten in us, that that which requires thefe Cultoms, and begets P\^ar to leave them, and pleads for them, and is difpleafed, if not ufed and paid, is the Spirit of Pride and Flattery in the Ground, though Frequency, Ufc, or Generofity, may have abated its Strength in fome: And this being difcovered by the Light that now fliines from Heaven, in the Hearts of the defpifed Chriftians I have Communion with, neceflltates them to this Teftimony, and my felf, as one of them, and for them, in a Reproof of the Unfaithful, who would walk un- difcerned, though convinced to the contrary, and for an Ailay to the proud Defpifers, who fcorn us as a People guilty of AfFeftation and Singularity. For the eternal God, who is great amongft us, and on his Way in the Earth to make his Power known, ivill root up every Plant that bis Right- Hand hath 7tot planted. Wherefore let me befeech thee. Reader, to confider the foregoing Reafons, which were moftly given me from the Lord, in that Time, when my Condefcenfion to thefeFalliions would have been purchafed at almoft any Rate \ but • the certain Senfe I had of their Contrariety to the meek and felf-denying Life of holy Jefus, required of me my Difufe of them, and faitlifui * Teftimony againfl them. I fpeak the Truth in Chrift; 1 lye not; I would not have brought my felf under Cenfure and Difdain for them, could I, with Peace of Confcience, have kept my Belief under a worldly Behaviour. It was txtream irkfome to me, to decline and expofe

156 No Crofs^ no Crown.

my felf: But having an afTured and repeated Senfc of the original of thcfe vain Cuiloms tLat they rife from Pride, Self-Love, and Flattery, I dared not gratify that Mind in my \<:[i or others. And for this Reafon it is, that I am earned with my Readers to be cautious, how they reprove us on this Occafion; and do once more intrcat them, that they would feriou^ly weigh in themfelves, whether it be the Spirit of the WorlJ, or of the Father, that is fo angry with our honeft, plain, and harmlefsThou and Thee: That fo every Plant that God, our heavenly Father, hath not planted in the Sons and Daughters of Men, may be rooted up.

CHAP. XI.

• §. I. Pride leads People to mi excejjive Value of their Per [on s, §. 2. It is plain from the Racket that is made ahout Blood and Families: Alfo^ in the Cafe of Shape and Beauty, §. 3. Blood no Nobility^ but Virtue, §. 4. Virtue no Upftart : Antiquity^ no Nobility without it^ elfe /ige and Blood would bar Virtue in the prefent Age. §.5. God teaches the trueSenfe of Nobilily^ who made of one Blood all Nations : There's the original of all Blood. §. 6. Thefe Men of Bloody out of their Feathers., look like other Men. §. 7. T^his is not faid to rejeol., but humble the Gentleman : The Advantages of that Condition above others. An Exhortation to recover 'their loft Oeconomy in Families., out of Inter eft and Credit. §. 8. But the Author has an higher Motive ; the

Gofpely

No Crofs^ no Crown. 157

Gofpel^ and the Excellencies of if, which they profefs. §. 9. The Pride of Per fans, refpe^fing Shape and Beauty: The JVaJhes, Patches^ Paintings, Drejfmgs, i^c. This Excefs would keep the Poor: The Mifchicfs that attend it. §. 10. But Pride in the old, and homely, yet more hateful: That it is ufual. The Madnefs of it. Counfel to the Beautiful, to get their Souls like their Bodies -, and to the Homely, to fupply the want of that, in the Adornment of their lajiing Part, their Souls, with Holinefs. Nothing homely with God but Sin. The Blejfednefs ofthofe that wear ChrijV s Yoke andCrofs^ and are 'crucified to the World.

§. I. TT^ U T Pride flops not here; fhe ex- X3 ^'i^^s People to an exceffive Value and Care of their Perfons: They muft have great and pun6lual Attendance, ftately Furniture, rich and exaft Apparel: All which help to make up that Pride of Life, that John tells us, is not of the Father, hut of the World. A, '/6^" !; Sin God charged upon the haughty Daughters ' ' of Zion, Ifa. iii. and on the proud Prince and People ofTyrus, Ezek. xxvii. 28. Read thefe Chapters, and meafure this Age by their Sins, and what is coming on thefe Nations by their' Judgments. But at the prefent, I Ihall only touch upon the firft, viz. The exceffive Value People have of their Perfons; leaving the reft to be confidered under the laft Head of this Difcourfe, which is Luxury, where they may be not improperly placed.

§. 2. That People are generally Proud of their Perfons, is too vifible and troublefome; cfpecially if they have any Pretence either to

Biood

15^ No Cfofs^ no Crown.

Blood or Beauty: The one has raifed many Quarrels among Men -, and the other amorig Women, and Men too often, for their Sakes, and at their Excitements. But to the firft: What a Pother has this noble Blood made in the World, Antiquity of Name or Family, Whofe Fadicr or Mother, great Grand-Father, or great Grand-Mother, was beft defcended or ally*d? What Stock, or what Clan, they came of? What Coat of Arms they gave? Which had, of Right, the Precedence? But methinks, nothing of Man's Folly has lefs Shew of Reafon to palliate it.

§. 3. For firft. What Matter is it of whom any one is defcended, that is not of ill Fame; fmce 'tis his own Virtue that muftraife, or Vice deprefs him ^ An Anceftor's Charafter is no Excufe to a Man's ill'Aftions, but an Aggravation of his Degeneracy: And fince Virtue comes not by Generation, I neither am the better nor the worfe for my Fore- father: To be fure, not in God's Account; nor iliould it be in Man's. No Body would endure Injuries the eafier, or rejeft Favours the more, for coming by the Hand of a Man well or ill defcended. I confefs^ it were greater Honour to have had no Blots, and with hereditaiy Eftate to have had a lineal Defcent or Worth: But that was never found, no, not in the moft BlefFed of Families upon Earth, I mean Abraham's. To be defcended of Wealth and Ti- tles, fills no Man's Head with Brains, or Heart with Truth: Thofe Qiialities come from an higher Cai.f.t. 'Tis Vanity then, and moft condemnable Pi idc, for a Mm of Bulk and Cha- rafter, to dtfpife another ot lefs Size in the

World,

World, and of meaner Alliance for want of them; becaufe the latter may have the Merit, where the former has only the Effedls of it ia an Anceftor: And t^^ough the one be Great, by Means of a Fore-father -, the other is fo too, but 'tis by his own: l^hen, pray, which is the braved Man of the two?

§. 4. O, fays the Perfon proud of Blood, it was never a good World, fince we have had fo many upftart Gentlemen! But what fhoulJ others have faid of that Man's Anceftor, when he ftarted fir ft up into the Knowledge of the World? For he, and all Men and Families, ay, and all States and Kingdoms too, have had their Upftarts, that is, their Beginnings. This is like being the true Church, becaufe Old, not becaufe Good -, for Families to be Noble, by being Old, and not by being Virtuous. No fuch Matter: It muft be Age in Virtue, or elfe Virtue before Age; for otherwife a Man ftiould be Noble by the Means of his Predeceffor, and yet the Prcdeceflbr lels Noble than He, becaufe he was the Acquirer: Which is a Paradox that will puzzle all their Heraldry to explain. Strange! that they fhould be more Noble than their Anceftor, that - got their Nobility for them! But if this be abfurd, as it is, then the Upftart is the Nobkman; the Man that got it by his Virtue: And thofe arc only entitled to his Honour, that are Imitators of his Virtue -, the reft may bear his Name from his Blood, but that is alJ. 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

i6o No Crofs^ no Crown.

tions of the Defcendants, it fd'ows, Blood is excluded: Elfc Blood would bar Virtue; and no Man that wanted the one, fliould be allowed the Benefit of the other: Which were to flint and bound Nobility for want of Antiquity, and make Virtue ufelefs.

No, let the Blood and Name go together; but pray 1st Nobihty and Virtue keep Company, for they are ncart-ft of Kin. 'Tis thus pofited by God himfclf, that beft knows how to apportion Tilings with an equal and juft Hand. He neither likes nor diQikes by Defcent; nor docs he regard what People were, but are. He remembers not the Righteouf-

Ezek. 18. nefs of any Man that leaves his Righteoufnefs; much lefs any unrighteous Man for the Righteoufnefs of his Anceftor.

§. 5. But if thefe Men of Blood pleafe to think themfelves concerned to beheve and reverence God in his holy Scriptures, they may learn, *That in the Begiitning^ He made of

a6. ^ ^'^' one Bloody all ISl aliens cf Men ^ to dwell upon a'll the Face of the Earlh; and^ that we all defcended of one Father and Mother, A more certain Original than the beft of us can affign. I^rom thence go down to Noah, who was the fecond Planter cf human Race, and we are upon fome Certainty for our Fore-fathers. Vv'hat Violence has rap'd, or Virtue merited fmce, and how fir we that are alive are concerned in either, \vill be hard for us to deter- mine but a very Rw Ages off us.

§. 6. But, mcthinks, it fliould fuff.ce to fay, our ov/n Eyes fee that Man of Blood, out of their Geer and Trappings, without their Feathers and Finery, havo no more Marks of

Honour

No Crojs^ no Crown. i^i

Honour by Nature ftamp'd upon them, than their inferior Neighbours. Nay, thcmfclves being Judges, they will frankly tell us, th^7 feel all thofe PafTions 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 Sort of I oiks, is too clear and calling an Evidence in the Point: And pray tell me, Oi what Blood are they come?

§. 7. Howbeit, when I have faid all this, I intend not, by debafing one falfe Quality, to make Infolent another that is not True. I would not be thought to fet the Churl upon the prefent Gentleman's Shoulder; 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 muft allow a great Advantage to the Gentleman; and therefore prefer his Station, juft as the Apoftle Paul, who, after he had hum.bled the Jews, that inlulted upon the Chriftians with their Law and Rites, gave them the Advantage upon all other Nations in Statutes and Judgments. I muft grant, that the Condition of our great Men is much to be preferred to the Ranks of inferior People. For, Firft, They have more Power to do Good: And, if their Hearts be equal to their Ability, they are Bleffings to the People of any Country. Secondly, the Eyes of tiie People are ulua!ly di- refted to them; and if tliey willbeKmd, Jufr, and Helptul, thcv fhall have thcif Affections M and

x62 'No Crofsy no Crown.

and Services. Thirdly, They are not under equal Straits widi the inferior Sort; and confequently they have more Help,. Leifure, and Occafion, to polifh their Paffions and Tempers with Books and Converfation. Fourthly, They have more Time to obferve the Actions of other Nations; to travel and veiw the Laws, Cufloms and Iiiterefts of other Countries, and bring Home whatfocver is Worthy or Imitable. And fo an eafier Way is open for great M^n to get Honour; and fuch as love true Reputation, will embrace the beft Means to it. But becaufe it too often happens, that great Men do little mind to give God the Glory of their Profperity, and to Jive anfwerable to his Mercies •, but on the contrary, live without God in the World, fulnling the Lufts thereof, his Hand is often feen, either in impoverifhing or extinguifliing them, and raifing up Men of more Virtue and Humility to their Eftates and Dignity. However, I muft allow, that among People of this Rank, there have been fomc of them of more than ordinary Virtue, whofe Examples have given Light to their Families. 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 Founder. And to fay true, if there be any Advantage in fuch I)efcent, tis not from Blood, but Education: For Blood has no Intelligence in it, and is often Spurious and Uncertain; but Education has a mighty Influence, and ftrong Byafs upon the AfFeftions and Aftions cf Men. In this, the ancient Nobles and Gentry of this Kingdom did excel: And it were much to be

wifli'd

No Crofs^ no Crovsn. 163

wifhM, that our great People would fet about to recover the ancient Oeconomy of their Houksy the ftrict and virtuous Difciplinc of their Anceftors, when Men were honoured for their Atchievements, and when notliing more expofed a Man to Shame, then his being born to a Nobility that he had not a Virtue to fupport.

§. 8.0 but I have an higher Motive! The glorious Gofpel of Jefus Chriil, which having taught this Northern Lie, and all Ranks profeffing to believe in it, let me prevail upon you, to feek the Honour that it has brought from Heaven, to all the true Difciples of it, who are indeed the Followers of God's Lamb, that takes away the Sins of the World. Receive J^^" i>^9^ with Meeknefs his gracious Word into your Hearts, that fubdues the World's Lulls, and leads in the holy Way to Bleffednefs. 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. Re- member you are but Creatures, and that you muft die, and after all be judged.

§.9. But perfonal Pride enas not in Nobility of Blood; it leads Folks to a fond Value of their Perfons, be they Noble or Ignoble; efpecially if they have any pretence to Shape - or Beauty. It is admirable to fee, how much it is poffible for fome to be taken with themfelves, as if nothing elfe deferved their Regard, or the good Opinion of others. It would abate their Folly, if they could find in their Hearts to fpare but half the Time to think of God, and their latter End, v/hich they moft prodigally fpend in wainlng, perf Jinir^g, . M 2 painting.

1 64 No Crofi^ no Crown.

painting, patching, attiring and drefling. In thefc Things they are Precife, and very Artificial; anci for Coft they fpare not. But tliaf which aggravates the Evil is, the Pride of ont^ might comfortably fupply the Need of Ten. Grofs Impiety that it is, that a Nation's Pride fhoulc} not be fpared to a Nation's Poor! But what is this for at laft? Only to be Admired, to ha\^e Reverence, draw Love, and com- mand the Eyes and Affeftions of Beholders. And fo Fantaftick are they in it, as hardly to be pleafed too. Nothing is good, or fine, or fafhionable enough for them: The Sun it felf, the BlefTiiig of Heaven, and Comfort of the Earth, mull not fhine upon them, left it Tan them; nor the Wind Blow, for far it fhould dilbrder them. O impious Nicety! Yet while theyvaJue themfelves above all c\k^ they make themfelves the Vaffals of their own Pride; worlhiping their Shape, Feature, and Complexion, which foever is their Excellency. The End of all which is but too often to excite unlawful Love, which 1 call Luft, and draw one another into asmiferable as evil Circumftances: In fingle Peifons it is of ill Confequence; for if it does not awaken unchaft Defires, it lays no Foundation for folid and lafting Union: Want of which, helps to m^ake fo many uniiappy Marriages in tlie World: But in mar- ried People, the Sin is aggravated -, for they have none of Right to plcafc, but one another-, and to affed the Gaiety and Vanity of Youths is an ill Sign of loving and living well at Home: It looks rather like l3rcning for a Market. It has fad EfFe(^h in Families j Difcontent, Part^ iifigs. Duels, Poifonings, and other infamous

Murders,

•Murders. No Age can better tell us the fad Etfefts of this Sort of Pride, than this we live in ; as, how excefTive Wanton, fo how fatal it Jjas been to the Sobriety, Virtue, Peace and Health of Families in this Kingdom.

§. lo. But I muft needs fay, that of all Creatures, this Sort of Pride does lead become the Old and Homely, if Imay call the 111 favoured and Deformed fo -, for the Old ar^ proud only of what they had, which fhcws to their Reproach, their Pride has our-Iiv'd their Bcau^ ty, and, when they fliould 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 P^rfons feem as if they were given for a perpetual Humiliation to their Minds; ar.d to be proud of them, is loving Pride for Pride's Sake, and to be proud without a Temptation to be proud. And yet in my whole 'Life I have obferv'd nothing more doting on it felf: A ftrange Infatuation and Inchantmcnt of Pride j What! Not fee -right with their Eyes, becaufe of the Partiality of their Minds? This Self- Love is blind indeed. But to add Expence to the Vanity, and to be Coflly upon that which x can't be mended, one would think they iliould be down-right Mad; efpscially if they confider that they look the Hon^elier for the Thing:, that are thought Handfome, and do but thereby draw their Deformity more into Notice, by that which does fo iittl:: become them.

But in fuch Perfons Follies w-e have a Specimen of Man; what a Creature he is in his Lapfc from his primirive Image. Jli this ( as m^^*.. i>, J.efus laid of Sin of old } co7:?es from -Athin \llf^' ^'

i66 No Crofs^ no Crown.

that h^ the dif-regard Man and Woman have to. D-nt. 30, the fVord of their Creator in their Hearts^ which 14. fliews Pride, and teaches Humility, and Selfabafemcnt, and direfts the Mind to the true R^'^i. 10, objcB of Honour andWorjhip; and that with an Awe and Reverence fuitable to his Soveraignty and Mijefty. Poor Mortals! But living Dirt; made of what they tread on; who, with all their Pride, cannot fecure themfelves from the Spoil of Sicknefs, much lefs from the Stroke of Death. O! Did People confider the Inconftancy of all vifiblc Things, the crofs and ad- verfe Occurrences of Man's Life, the Certainty of his Departure, and eternal Judgment, 'tis 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 Shapely, Comely, Beautiful; John-, the exafu Draught of an human Creature? %o, %\. 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 Hol'nefs, the Ornament of the beloved of God. Art thou Homely or Deformed? Magnify that Goodnefs which did not make thee aBeaft; 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 Chriftians are Members ) is all glorious ivithin: And if thy Soul excel, thy Body will only fet off the Luftre of thy Mind. Nothing is Homely in God's Sight but Sin; ^nd that Man and Woman, that Commune with

their

No Crofs^ no Crown, i6y

their own Hearts^ and fin not; who in the Light of holy Jefus, watch over the Movings and Inclinations of their own Souls, and that fupprefs every Evil in its Conception, they love the Yoke and Crofs of Chrift, and are daily by it crucified to the World, but live to God in that Life which out-lives the fading Satisfadionsofjt.

CHAP. XIL

§. I. T*he Chamber of a 'proud Man: A Glutton upon himfelf. Is proud of his Pedigree. §.2. He is Infolent and ^arrelfome^ but Cowardly^ yet Cruel. §. 3. An ill Child^ Subje^ and Servant, §. 4. Unhofpitable. and Mifchievous in Power. §. 7. Of all "Things Pride bad in Minifters. §. 8. They claim Prerogative above others. §. 9. And call themfelves the Clergy: Their Lordlinefs and Avarice. §. 10. Death fw allows M. §. II. The Way to efcape thefe Evils.

§. I.. A I A O conclude this great Head of X Pride, let us 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; whilfl nothing elfe, with him, is worthy either of Love or Care: If good enough to be the Servant of his Will, 'tis as much as he can find in his Heart to allow: As if he had been only M 4 made

i6S No Crofs^ no Crown.

made for himfelf, or rather that he had maide himfc*lf. For as he defpifes Man, becaufe he cannot abide an Equal, fo he does not ]ove God, becaufe he would not have a Superior: He cannot bear to owe his Being to another, left he fhould fhcreby acknowledge one above himfclf He is one that is nriighty big with the Honour of his Anceftors, but not of the Virtue that brought them to it; much lefs will he trouble himfeifto imitate them. He can tell you of his Pedigree, his Antiquity, what Eftate, what Matches -, but forgets that they are gone, and that he muft die too.

§. 2. But how troublefome a Companion is proud Man! Ever pofitive and controuling; and if you yield not, Infolent and Quarrelfome: Yet at the upiliot of the Matter, Cowardly: But if ftrongeft, Cruel. He has no Bowels of Adverfity, as if it were below him to be Senfible: He feels no more of other Men's Miferies, than if he was not a Man, or it was a Sin to be Senfible. For not feeling himfelf interefted, he looks no further: He will not difquiet his Thouo;hts with other Men's Infelicities: It fliall content him to believe they are Juft: And he had rather churlifhly upbraid them as the Caufe, than be ready to commiferate or relieve them. So that Compaffion and Charity are with him as ufelefs, as Humility and Meeknefs are hateful.

§.3. A proud Man makes an ill Child, Servant and Subjeft: Fie contemns his Parents, Maftcr and Prince: Fie will not be fjbjctft. He thinks himfelf too wife, or too pki, to be directed; as if it were a flavilh ']"hing to obey; and that none were free, that

may

No Crofs^ no Cro'ijon. 1631

xnay not do what they pleafe; which turns Duty out of Doors, and degrades Authority. On the other hand, if it be an Hufband, or Father, or Mafter, there is fcarcely any enduring. He is fo infufferably Curious and Tefly, that *tis an Affliftion to hve with him: For hardly can any hand carry it even enough to pleafe him. Some Peccadillio about hisCloaths, his Diet, his Lodging or Attendance, quite diforders him: But efpecia^/ if he fancies any want in the State and Refpeft he looks for. Thus Pride deftroys the Nature of Relations: On the one Side, it learns to contemn Duty; and on the other Side, it turns Love into Fear, and makes the Wife a Servant, and the Children and Servants, Slaves.

§. 4. But the proud Man makes an ill Neighbour too; for he is an Enemy to Hofpitality: He delpifes to receive Kindnefs, be- caufe he would not fhew any, nor be thought to need it. Befides, it looks too equal and familiar for his haughty Humour. Emulation and Detraftion are his Element; for he is jealous of attributing any Praife to others, where Juft, left that fhould cloud and leffen him, to whom it never could be due: He is the Man that fears, what he fhould wifh, to wit, "That others Jhculd do well. But that is not all; he maliciou' y mifcals their Ads 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 II! or have fome Defign upon him •, t'other Day th?y paid him not (he Cap and Knee; the Diftance and Refpeft he thinks his Quality, Parts or Merits do requirc^

£ yo No Crofs^ no Crown.

quire. A fmall Thing fcrves a proud Man td pick a Quarrel; of all Creatures the moft jealous, iullen, fpiteful and revengeful: He can no more forgive an Injury, than forbear to do one.

§. 5. Nor is this all; a proud Man can never be a Friend to any Body •, for befides that his Ambition may always be brib'd by Honour and Preferment to betray that Relation, lie is Unconvcrfable -, he muft not be catechis'd and counfel'd, much Icfs rcprov'd or contradifted: No, he is too Covetous of himfelf to fparc another Man a Share, and much too High, Stiff, and Touchy: He will not away with thole Freedoms that a real Friendfhip requires. To fay true, he contemns the Character; it is too much Familiar and Humble for him: His mighty Soul would know nothing befides himfelf and Vaffals to ftock the World. . He values other Men as we do Cattle, for their Semce only; and if he could, would ufe them fo; but as it happens, the Number and Force are unequal.

§. 6. But a proud Man in Power is very Mifchicvous; for his Pride is the more dangerous by his Greatnefs, fince from Ambition in private Men, it becomes Tyranny in them: It w^ould reign alone; nay, live fo, ratherthan have Competitors: Aut Cafar^ aut NuU lus. Reafon muft not check it, nor Rules of Law limit it ^ and either it can do no Wrong, or 'tis Sedition to complain of the Wrong that it docs. The Men of this Temper would have nothing thought amifs they do; at leail:, they count it dangerous to allow it to be fo, though fo it be i for diat would imply they had err'd^

which

No Crofs^ no Orozv^. ly^i

which it is always Matter of State to deny. No, they will rather chufc to perifii obftinatc- ]y, than by acknowledging, yield away the Reputation of better judging to Inferiors; though it were their Prudence to do fo. And indeed, 'tis all the Satisfaftion that proud, great M.^n make to the World for the Miferies tiiey often bring upon it, that, firft or laft, upon a Divifion, they leave their real Intereft to follow fome one e^^cels of Humour, and are almoft ever dcftroyed by it. This is the End Pride gives proud Men, and the Ruin it brings upon them, after it has punifli'd others by them.

§. 7. But above all Things Pride is intollerable in Men pretending to Religion; and,J'^^'i5-3S* of them, in Mniifters; for they are Names of the greateft Contradiction. I fpeak without Refpect, or Anger, to Perfons or Parties; for I only touch upon the baa of all. What fhall Pride do with Religion, that rebukes it? Or Ambition with Mmifters, whofe very Office is Humility? And yet there are but too many of them, that, befides an equal Guilt with others in the fiefhly Pride of the World, are even Proud of that Name and OiBce, which ought always to mind them of Selfdenial. Yea, they ufe it 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 ProfefTion, and thereby making their Funftion but a politick Handle to raife themfeives to the great Preferments of the. World. But O then! Hov/ can fuch be his Minifters, that faid. My Kingdom' is not of this World? Who cf Mankind, m.ore Selfconceited

conceited tlian thefc Men? If contradided, as Arrogant and Angry, as if it were their Calling to be fo. Counfel one of them, he fccrns you; Reprove him, and he is almofl rea^ y to excommunicate you. / am a Minijler and an Elder: Flying thither to fecure himfeif from the Reach of juft Cenfure, which indeed expofcs him but the more to it: And thereR re his Fault cannot be the Icfs, by how much \\g^ worfe in a Minifter to do ill, and fpurn at Reproof, tlian an ordinary Man.

§. 8. O but he pleads an Exemption by his Office! What! Shall he breed up Chickens to pick out his own Eyes ^. Be rebuked or in- Itmfted by a Lay Man, or Parifhioner! A Man of lefs Age, Learning, or Ability! No fuch Matter: He would have us believe tnat his minifterial Prerogative has placed him out of the Reach of popular Impeachment. He is not fubjeft to vulgar Judgments. Even Queftions about Religion are Schifm: Believe as he fays: '' 'Tis not for you to '' pry fo curiouQy into the Myfteries of Re- ^' ligion: Never good Day fince Lay-Men ^' medled fo much with the Minifter*s Office.* Not confidcring, poor Man, that the contrary is moll true; Not many good Days fine e Mi- nijlers medled fo much in Lay-men^ s Biftnefs/ Though perhaps there is httle Reafon for the Diftinftion, befide fpiritual Gifts, and the Improvement of them by a diligent Uk of fhcm for the Good of others.

Such good Sayings as thefe. Be ready to M' 25. ' teach^ an fiver ivith Meeknefs: Let enery Mc7n fpeak as of the Gift cf Gcd^ that is in bim: If any Thing he revealed to bivi that

% Tim.

No Crofs^ no Crcrjon. 173;

fi(s h^ let the ^rd bold bis Peace; Ee not Lords '^^ 3- (Tjer God's Heritage^ but Meek and Lcrxly; 33. * ^^ ^ivrjh'ng the Feet of tbe People^ as Jeftis did tboje of bis poor Difciples -, are unrealbnable and a^riquated Inftrudions with Ibme Clerg}% and 'ds iicde lefs than Herefy to remember triem of thcfe Things: To be fure, a Mark of great DilafFectiun ro the Church i:\ their Opinion. For by this Time their Pride has made them the Church, and the People but tne Porch at befl: A Cypher that fignifies no:hing, unlels they clap their Figure betore it • Forgetdng that if they were as good as they Oioaid be, they could be but Minifters, Stewards and Under Snepherds; that is. Servants to the Church, Family, Flock and Heri- tage of God; and not that they are that Church, Family, Flock and Heritage which M2t. ao. they are only Servants unto. Remember the -^• Words of Chnft, Let bim that 'ivculd he grea:- eji be your Servant.

§. o. There is but one Place to be found in the holy Scriprare, wnerc the Word Ocrus (kahpoS ) can be properly app^y'd to the Church, and they have go: it to themfelves; from whence they call themfeives the Clergy, that is, the Inheritance or Heritage of Gad. i Pet. c. Whereas Peter exnorts the Miniiiers of the ^' 3- Gofpel, Not to be Lords over Gods Heritage^ nor to feed tbem for jiltby Lucre, Peter ( belike ) forefaw Pride and Avance to be the Miniilers Temptations \ and indeed they have often proved their Fall: And to fay true, they could hardly tall by worfe. Nor is there any Excufe to be made for them in thefe two Rejects, which is not worfe than their Sin. For

1 74 N^ Crofs^ no Crow>?.

if they have not been Lords over God's Heritage, it is becaufe they have made thhmfclves that Heritage, and dif-inhcrited fhe People: So that now they may be the People's Lords, with a Salvo to good oLl Peter's Exhortation. And for the other Sin of Avarice, they can only avoid it, and fpcak Truth, thus, That never feeding the Flock, they cannot be faid to feed it for Lucre: That is, TJiey get the People's Money for Nothing. An Example of which is given us, by the Complaint of God himfelf, from the Praftice of the proud, covetous, falfe Prophets of old,. TZ?^/ the Peo- ^' ^^' ^' pie gave their Money for that which was not Bread, and their Labour for that which did not profit them: And why? Becaufe then the Prieft had no Vifion; and too many now delpife it. §. lo. 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 Stature: What Croffes can it hinder? What Difappointments help, or Harm fruftrate? It deli- vers not from the common Stroke, Sicknefs disfigures; Pain mis-fhapes •, and Death ends the proud Man's Fabrick. 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 En- tertainment of the loweft of all Animals, even - Worms themfelves. Thus Pride and Pomp come to the common End; but with this difference. Ids Pity from the Living, and more Pain to the Dying, The proud Man's Antiquity cannot fecure him from Death, nor his

Heraldry

No Crofs^ no Crown. 176

Heraldry from Judgment. Titles of Honour vanifh at this Extremity; and no Power or Wealth, no Diftance or Refpeft can relcue or infure them, " As the Tree falls^ it lies; and as Death leaves Men^ Judgment finds them,

§. II. O, what can prevent this ill Conclufion; And what can remedy this woful De- clenfion from ancient Mt^eknefs, Humility, and Piety, and that godly Life and Power which were {o Confpicuous in the Authority of the Preachings, and Examples of the living, of the firft and pureft Ages of Chriftianity! Truly, nothing but an inv/ard and fincere Examination by the Teftimony of the holy Light and Spirit of Jefus, of the Condition of their Souls and Minds towards Chrift, and a better Enquiry into the Matter and Examples of holv Record. 'Twas his Complaint of old, That Light was come into the Worlds hut JV/^;^ John's. 19, loved Darknefs rather than Light ^ becaufe their Deeds were evil If thou wouldft 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 Soul, which is the Candle of the Lord, that fliews thee thy Pride and Arrogancy, and reproves thy Delight in the vain Fafhions of this World. Religion is a Denial of Self; yea, of Seif-Rehgion too. It is a firm Tye or Bond upon the Soul to Holinefs, wiiofe End is Happincfs; for by 'It Men come to fee the Lord. The Pure tn Heart ( fays Jefus ) fee God: He that once comes to bear Chrift's Yoke, is not carried away by the Devil's Allurements; he finds ex- celling

176 No Crofs^ no Crown,

celling Joys in his Watchfulncfs and Obedience. If Men loved the Crofs of Chrift, his Precepts and Dodrine, they would crofs their own Wills which lead them to break Chrift*s holy Will, and lofe their own Souls, in doing the Devil's. Had Adam minded that holy Light in Paradife more than the Serpent's Bait, and ftayed his Mind upon his Creator^ the Rewarder of Fidehty, he had feen the Snare of the Enemy, and refilled him. O do not delight in that which is forbidden! Look not upon it, if thou wouldft not be captivated by it. Bring not the Guilt of the Sins of Knowledge upon thy Soul. Did Chrift fubmit his

trcb. 1. 2. ^^^^ ^^ ^^^ Father's, and for the Joy that was fet before him^ endure the Crofs^ and defpife the Shame of a new and untrodden Way to Glory? 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 Shame of it. All defire to rejoice with him, but few will fuffer with him, or for him. Many are the Companions of his Table •, not many of his Abftinence. The Loaves they follow, but the Cup of his Agony they leave. 'Tis too Bitter: They like not to drink thereof. And divers will magnify his Miracles, that are offended at the Ignominy of his Crofs. But O Man! As he for thy Salvation, fo thou for

Philippians 2:7. i-Jie Love of him muft humble thy felf, and be contented to be of no Reputation, that thou may'ft follow him, not in a carnal, formal Way, of vain Man's Tradition and Prefcription, but as the Holy Ghoft by the Apoftle doth exprefs it, in the new and living Way,

which

No Crofs^ no Cro'von. lyy

which Jefus hath confccrated, that brings all ^-^- ^^• that walk in it to the eternal Reft of Cjod": *^' ^^* Whereinto he himfelf is enterM, who is the holy and only blelTed Redeemer.

CHAP. XIII.

§. I. Avarice {the fecond capital L:iji) its

As in David'j Cafe about Uriah'j IVife. §.

4. Alfo Ahab's about Naboth's Vineyard,

§. 5. Next,^ in unla'dufiil Defuses of lawful

things, §. 6. Covetoufn^fs is a Mark cf

falfe Prophets. §. 7. A Reproach to Religion, ^. 8. An Eytemy to Government, §.

Judas an Example, §. 12. So Simon Magus. §. 13. Lajlly., In unprofitable hoarding of Money. §. 14. The covetous Man a

16. Gold his God, §. 17. He is fparing to

Death. §. 18. Is reproved by thrift and

bis Followers. §. 19. Ananias and Sap-

-phira,' s Sin and judgment. §. 20. William

Tindal'j Difcourfe on that Subjecf referr'^d

and fharp Satyr upon ity

§. I. T Am come to the fecond Part of this X Difcourfe, which is Avarice, or Covetoufnefs, an epidemical and a raging Dif- temper in the World, attended with all the Mifchiefs that can make Men miferable in N thcmfelves.

thcmfelves and in Society: So near a-kin to the foregoing Evil, Pride, that they are felclom apart: LiberaUty being almoft as hate- ful to the Proud, as to the Covetous. I fhaH:£ph. 5, 3. define it thus: Covetoufnefs is the Love of 9, 10. ' hath it ) is the Root of all Evil. It brancheth it felf into thefe three Parts •, Firft, defiring of Unlawful T^hings. Secondly, Unlawfully defir^ ing of lavjful T'hiy^gs, Andlaftly, hoarding up^ or unprofitahly with-holding the Benefit of them from the Relief of private Perfons^ or the Publick. I fhall firft deliver the Scnfe of Scripture, 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 t\\t Bufinefs of the Crofs of Chrift, as the rooting out of any one Sin that ■ Man is fallen into.

§.2. And firft, o{ defiring cr coveting of unlawful "Things: It is exprefiy 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 fhalt not covet ( faith God ) thy Neighuour's Houje: Thou fhalt not covet thy Neighbour's Wife., 7ior his Man- Servant., nor his Maid- Servant., nor his Ox.^ nor his Afs., nor any T'hing that is thy Neighbour's, l^his God confirmed by Thunderings and Lightnings, and other fenfible Solemnities-, to ftrike the People with more Awe in receiving and keeping of it, and to make the Breach of thefe moral Precepts more terrible to them. Micah complains fuU-mouth'd in his Tin^^

They

E)Cod. 20.

No Crofs^ no Crown. 179

^jey ccz'et Fields^ and take them hy Violence \ ^^^^- ^^ *• but their End was Mifery. Therefore was a iaid of old, fFo to them that covet an evil Co^ vetoufnefs: This is to our Point. We have many remarkable Inftances of this in Seriptiire; two of which I wiJl briefly report.

§. 3. David, tliough odierwife a good Man, by iinwatchfulnefs is taken; the Beauty of Uriah's Wife was too hard for him, being difarm*d, andofffiom his fpiritiial Watch. Thei*e was no Diffwafive would do: Uriah mull be put upon a defperate Service, \vhcre it v/as great odds if he furvived it. This was to haften the unlawful Satisfaction of his Defires by a Way that look'd not like direct Murder. The Contrivance took; Uriah is kill'd^ and his Wife is quickly David's. This interpreted David's Covetoufnefs. But went it off fo? No, David had fharp Sauce with his Meat. His Pleafure foon turned to anguijh and hitter- ^': 5nefs of Spirit: His Soul was overwhelm' d with?\'.i^l',y. Sorrow: The Waves went over his Head: ^^-^9' ^s He was confumed within him: He was Jiuck pr,' 6, 6, in the Mire and Clay -y he cryed.^ he wept \ 7 yea^ his Eyes were as a Fountain of "Tears. Guiltinefs was upon him^ and he 7nuji be purged 'y his Sins wafh d white as Snow^ that were as red as Crimfon^ or he is undone for ever. His Repentance prevail'd: Behold^ what* work this part of Covetoufnefs makes! What Evil, what Sorrow! O that the People of this Covetoufnefs would let the Senfe of David's Sorrow fin^^ deep into their Souls, that they might come to David's Salvation! Reftore m.e, faith that good Man: It feems he once knew a better State: Yes, and this N 2 may

may teach the better Sort to fear, and ftand in awe too, left they fin, and falh For David was taken at a Difadvantage: He was off his Watch, and gone from the Crofs: The Law was not his Lamp and Light, at that Inftant: He was aWanderer from his Safety, his ftrong Tower, and fo furpnzed: 1 hen and there it was the Enemy met him, and vanquifli'd him.

§. 4. The fecond Inftance is that of Nabodi's

' Ki"Es 21. Vineyard: It was coveted by Ahab and Jezebel: That, v/hich led them to fuch an unlaw- ful Defire, found Means to accomplifh it. Naboth muft die, for he would not fell it. To do it, they accufe the innocent Man of Blafphcniy, and find two Knights of the Poft, Sons of Belial, to evidence againft him. Thus, in the Name otGod, and in fliew of pure Zeal to his Glory, Naboth muft die; and accordingly was ftoncd to Death. The News of which coming to Jezebel, fhe bid /ihab arife and take Poj]e[pLon^ for Naboth was dead: But God followed both of them with his fierce Vengeance. In the Place where the Dogs licked the Blood of Naboth ( faith Elijah in the Name of the Lord ) floall Dogs lick thy Blood •, even

-'- thine \ and 1 will bring evil upon thee^ and take

away thy Pofterity: And of Jezebel ( his Wife and Partner in this Covetoufnefs and Murder) he adds, the Dogs fhall eat her Flefh by the Walls ofjezreel. Here is the Infamy and Punilhmcnt due to this Part of Covetoufnefs. latt this deter thofe that defire unlawful Things; the Rights of others: For God, that is juft, will certainly repay fuch with Intereft in the }ind. But perhaps thcfe are few j either that

they

No Crofs^ no Crown. l8i

they don't or dare not fhcw it, bccaufe 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 Covetoufnefs •, and by their feeming Abhorrence of it, would excufe themfelves of all guilt in the reft: Let us confider that.

§. 5. The next, and moft common Part of Covetoufnefs is, ^he u?ilawful Deftre of lawful ^Things i efpecially of Riches. Money is lawful, but the love of it is the Root of all Evil^ if the Man of God fay true. So Riches are lawful, but they that purfue them, fall into divers Temptations, Snares and Lufts; if the fame good Man fay right. He calls them uncertain, to fhew their Folly and Danger that fet their Hearts upon them. Covetoufnefs is hateful to God: He hath denounced 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 Covetoufnefs ( faith God ) was Iwroth^ and f mote him. In ii". 57, t7. another Place, Every one is given to Covet ouf ^^^* ^' ^^* nefs^ and from the Prophet to the Priejl^ every one dealeth faljly; therefore will I give their Waives unto others^ and their Fields to them that fhall inherit them. In another Place God complained thus: But thine Eyes OMd thy Heart are ^' ^' ^^' not hut for thy Covetoufnefs, By Ezekiel God renews and repeats his Complaint againft their Covetoufnefs: And they come to thee as the People^ and fit before thee as my People: "They hear E^ek. 33, thy Words ^ hut will not do them \ with their ^^' Mouths they fhew much Love^ hut their Hearts go after Covetoufnefs. Therefore God, in the Choice of Magiftrates, made it part of their N 3 Quali-

1 82 No Crcfs^ no Crown.

QLi.ilification to hate Covetoufnefs; forefeeing the Mifchief that wouid follow to that Society or Government were covetous Men were in Power; that Self would biafs them, and they would feek their own Ends at the coft of the PubJick. David defircd, That his Heart might 36. ' not incline to Covetoujnefs^ hut to iheT^eftimonies of his God, And the wife Man exprefly prov. ^%, tells us, that he that hateth Covetoufnefs^ fhall prolong his Dap; making a Curfe to follow it. tuke 16, And it is by Luke charged upon the Pharifees H- as a Mark of their Wickednefs. And Chrift, in that Evangelift, bids his Followers, take I.uke 1^, heed and beware of Covetoufnefs: And he giv- ^^' eth a Reafon for it, that carrieth a mod excellent Inflruftion in it; for ( faith he ) a Man's L[fe conftfteth not in the Abundance of the Things ivhich he poffeffeth: But he goeth farther •, he ^ 22. ^'' j^^^^^ Covetoufnefs with Adultery^ Murder and Bhfphemy, No wonder then if the Apoftle Paul is fo liberal in his Cenfure of this Evil: Pie placeth it with all Unrighteoufnels, to the Romans: To the Ephefians he writeth the ^om. I. like; and addeth, Let not Covetoufnefs be fo?ph^'s, 3, ^^'^^^^^^ ^^ named among you: And bids the Colof- ^^i- 3. 5> fians mortify their Members \ and names feveral Sins, as Fornication^ Uncleannefs^ and fuch like, but ends with Covetoufnefs \ with this at the Tail of it, which ( faith he ) is Idolatry. And we. know there is not a greater Offence againft God: Nay this very Apoftle calls the Love of Money the Root of all Evil; which ( faith he ) whilft fome have coveted after^ they j ^im. 6, 1?^^)^ erred fro7n thcl'aith^ and pier c\i thcmfelvp ^jK \^\ '^' iJ^^Ydpgt:, wt[h dAv^rs Sonazvs: For they that will k^ I^i^b^ f^ll into Temptation^ and a Snare^

No Crofs^ no Crcwn. \Z^

and manyfoolijh and hurtful Lujls, 0 Man cf God ( (aith he to his beloved Friend Timothy) flee tbefe Things^ and follow after Rigkteoufnefsj Faiih^ Lcve^ Patience and Meekncfs.

§. 6. Peter was of the fame Mind •, for he rnaketh Covetoufnefs to be one of the great "^^^^"^ t, Marks of the faJfe Prophets and Teachers, that ^' fhould arife among the Chrillians; and by that;they might know them -, IVho^ faith he, tbrcugb Covetoufnefs^ fhall^ with feigned JFoi'ds^ make Merchandize of you. To conclude therefore, the Author to the Hebrews, at the End of his Epiftle^ leaves this ( with otlier Things ) jiot without great Zeal and Weight upon them: Z^/, fliith he, ycur Converfation be 'xithout n^-^^^^^p^ Covetoufnefs^ ( he reils not in this Generality, but goes on ) and be content with fuch ThiTigs as you have \ for God hath f aid ^ I will never leave theey nor for fake thee. What then? Muft we conclude tliat thofe who are not content, but feek to be Rich, have forfakenGod? The Conclufion feems hard; but yet it is natural: For fuch, 'tis plain, are not content with what they have *, they would have more; they covet to be Rich, if diey may: They live not with thofe Dependencies and Regards to Providence,* to which they are exhorted: Nor is Godlinefs, with Content, great Gain to them. §. 7. And truly it is a Reproach to a Man, efpecially the religious Man, that he knows nor when he hath enough; v/hen to leave off;. when to be fatisiied: That notwithftand::r, God fends him one plentiful S;^afon of Gain. Atter another, b- is fo far from making tliar '.';:e Caufe of with-drawing from the Trafficks:'rhv- World, that he makes it a Reafon of N 4. Jiu.inchin^

184 No Cr<?/jr, no Crozv ft.

launching farther into it •, as if the more he hath, the more he may. He therefore reneweth his Appetite, beftirs himfelf more than ever, that he may have his Share in the Scramble, whilft any thing is to be got: This is as if Cumber, not Retirement; and Gain, not Content, were the Duty and Comfort of a Chriftian. O that this Thing was better confidered! For by not being fo obfervable nor obnoxious to the Law, as other Vices are, there is'more Danger, for want of that Check. 'Tis plain that moll People ftrive not for Subllance, but Wealth. Some there be that love it ftrong- ]y, and fpend it liberally, when they have got it. Though this be Sinful, yet more Commendable, than to love Money for Money*s fake, that is one of the bafeft PafTions the Mind of Man can be captivated with: A pcrfed: Luft; and a greater, and more Soul-defiling one there is not in the whole Catalogue of Concupifcence. Which confidered, fhould quicken People into a ferious Examination, how far this Temptation of Love of Money hath entered them; and the rather, becaufe the Steps it maketh into the Mind, are almoft infenfible, which renders the Dano;er 2;reater. Thoufands think themfelves unconcern'd in the Caudon, that yet are perfeftly guilty of the Evil. How can It be otherwife, when tliofe that have, from a lo v Condition, • acquired Thoufands, labour yet to advance, yea, double and treble thofe Ti;oufands •, and that with the fame Care 2nd Contrivance by which thc-y got them. Is tills to live Comforrabiy, or to be Rich? Do \vc net fee!:ow eariy they rife; how late they go to Bed? I low tull of the 'Cliange, the

Shop,

Shop, the Warehoufe, the Cuftom-Houfe; of Bills, Bonds, Charter-Parties, &c. they are? Running up and d^wn, as if it were to fa ve the Life of a condemned Innocent. An infatiablc Luft, and therein ungrateful to God, as well as hurtful to Men, who givetii it to them to ufvj, and not to love: That's the Abufe. And if this Care, Contrivance and Induftry, and that continually, be not from the Love of Money, in thofe that have ten Times more than they began with, and much more than they fpend or need, I know not what Teftimony Man can give of his Love to any Thing.

§. 8. To conclude, it is an Enemy to Government in Magiftrates; for it tends to Cor- ruption. Wherefore thofe that God ordained were fuch as feared him, and hated Covetoufnefs. Next it hurts Society; for old Traders keep the young ones Poor: And the great Reafon why fome have too little, and fo are forced to drudge like Slaves to feed their Families, and keep tneir Chin above Vv^ater, is, becaufe the Rich hold faft, and prefs to be Richer, and covet more, which dries up the little Streams of Profit from fmaller Folks. There fhould be a Standard, both as to the value and time of Traffick; and then the Trade of the Mafter to be fhared among his Servants that delerve it. This were both to help the young to get their Livehhood, and to give the old time to think of leaving this World well, in which they have been fo bufy, that they might obtain a Share in the other, of which they have been fo carelefs.

§. 9. There is yet another Mifchief to Governmentj

vernmcnt, for Covetoufnefs leads Men toabufe and defraud it, by concealing or falfifying die Goods they deal in: As bringing in forbidden Goods by Stealth •, or lawful Goods, fo as to avoid the Payment of Dues, or owning the Goods of Enemies for Gain *, or that they arc not well made, or full Meafure; with abundance of that Sort of Deceit.

§. lo. But Covetoufnefs has caufed deftructive Feuds in Families: For Eftates falling into the Hands ofthofc, whofe Avarice has put them upon drawing greater Profit to themielves than was confident with Juftice, has given Birth to much Trouble, and caufed great Oppreflion. It too often falling out that iiich Executors have kept the right Owners out of PolTeffion with the Money they rtiould pay them.

§. II. But this is not all; for Covetoufnefs betrays Friendlhip: A Bribe cannot be better placed to do an ill Thing, or undo a Man. Nay, it is a Murderer too often both of Soul undBody: Of the Soul, becaufe it kills that Life it lliould have in God: Where Money mailers the Mind, it extinguidies all Love to better Things: Of the Body, for it will kill for Money, by Aflaffinations, Poifons, falfe Witnefs, &c. I (hall end this Head of Covetr oufnefs, with the Sin and Doom of tv/o covetous Men, Judas and Simon Magus.

Judas's Religion fell in Thorny Ground: Love of Money choaked him. Pride and Anger in the Jews endeavoured to niurder Chrift; but till Covetoufnefs fet her Hand to effect it, they were all at a Lois. They found Judas ii;id the P.ig, and prpbably lov'd MQney ^ they

wov]I'4

Na Crofs^ no Crown. 187

would try him, and did. The Price was fct, and Judas betrays his Mafter, his Lord ( that never did him Wrong ) into the Hands of his nioft cruel Adverfaries. But to do him Right, he returned the Money, and to be revenged of himfelf, was his own Hangman. A wicked A(5l, a wicked End. Come on, you Co- vetous! What fay you now to Brother Judas? Was he not an ill Man? Did he not very Wickedly? Yes, yes: Would you have done fo? No, no, by no means. Very well; but ib faid thpfe evil Jews of ftoning the Prophets, and that yet crucified the beloved Son of God j he that came to fave them, and would have done it, if they had received him, and not rejefted the Day of their Vifit^tion. Rub your Eyes well, for the Duft is got into them y and icarefully read in your ow^n Confciences, and fee, if, out of Love to Money, you have not betray'd the jull One in your felves, and fo are Brethren with Judas in Iniquity. I fpeak for God againft an Idol \ bear with me: Haveyou not Fefifted, yea, quenched the good Spirit of Chrift, in your purfuit after your beloved Wealth? Examine your felves^ try your '^^'^^^ "^s* felves \ know ye not your czvn fehes^ that if ^' Chrijl dwell not fifhe rule not, and be not above All beloved ) in you^ you are Rep'ohates \ in an undone Condition?

§. 12. The other covetous Man is Simon ^rv^g Magus, a Believer too; but his Faith could not to 24* ^ 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 Trc j of \\ \ corruptly meafuring Peter by himfelf, a::

1 88 No Crofs^ no Crown.

if he had only had a better knack of Cozenin^^ the People than himfclf, who had fet up in Samaria for the great Power of God, before the Power of God in Philip and Peter undeceived the People. But what was Peter's An- fwer and Judgment? Thy Money ( fays he ) perijh with thee^ thou hafi neither Part nor hot in this Matter: Thou art in the Gall of Bitternefs^ and in the Bond of Iniquity \ a difmal Sentence. Befides, it tends to Luxury, and rifes often out of it: ' For from having much, they fpend much, and fo become Poor by Luxury: Such 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 fo lavifh in their Tables, Houfes, Furniture, Apparel and Gaming, there would be no fuch Temptation to covet earneflly after what they could not fpend: For there is but here and there a Mifer, that loves Money for Mo-

§. 13. Which leads to the laft and bafeft Part of Covetoufnefs, which is yet the moft

Prov. 17, fQj.(^i(j^ ^Q y^\^^ hoarding up^ or keeping Money unprofitably^ both to others and themfehes too. This is Solom.on's Mifer, that makes himfelf Rich^ and hath nothing: A great Sin in the Sight of God. He complained of fuch, as

Jfa. 3, 14, had7?^rt'i up the Labours of the Poor in their 15- Hoitfes; he calls it their Spoils, and that it is a grinding of the Poor., becaufe,they fee it not again. But he blefleth thofe that confider the Poor, and commandeth every one. To open ^' freely to his Brother that is in Need \ not only lie that is Spiritually, but Naturally fo; and,

not

pfji.

No Crofs^ no Crown. 189

not to withhold his Gift from the Poor. The ^;"^- '^ Apoftle chargeth Timothy in the Sight of God, and before Jefus Chrift, Jhat he fail not to charge them that are Rich in this JVorld^ that |- T^m. 6, they trufl not in their uncertain Riches^ but in the living God^ who giveth Liberally \ and that they do good with them^ that they may be Rich in good Works. Riches are apt to corrupt; and that which keeps them fweet and beft, is Charity: He that ufes them not, gets them not for the End for which they are given; but loves them for themfelves, and not their Service. The Avaritious is Poor in his Wealth: He wants for fear of fpending; and increafes his Fear with his Hope, which is his Gain •, and fo tortures himfelf with his Pleafure: The moil like to the Man that hid his "Talent in a Napkin^ of all others \ for this Man's Talents are hid in his Bags out of Sight, in Vaults, under Boards, behind Wainfcots; elfe upon Bonds and Mortgages, growing but as under Ground; for it doth Good to none.

§. 14. This covetous Man isaMonfter in Nature •, for he has no Bowels, and is like the Poles, always cold. An Enemy to the State, for he fpirits their Money away: A Difeafe to the Body Politick, for he obftruds tlie Circulation of the Blood, and ought to be remov- ed by a Purge of the Law: For thefe are Vices at Heart that deftroy by Wholefale. The Covetous, he hates all ufeful Arts and Sciences as vain, left they fhould coft him fome- thing the learning: Wherefore Ingenuity has no more Place in his Mind, than in his Pocket. He lets Houfes fall, and Highways poche, to prevent the Charge of Repairs: And for his

Ipare

190 No Crofsj no Crown.

fpare Diet, plain Cloaths, and mean Furniture,' he would place them to the Account of Mo-i deration. O Monfter of a Man! that can take up the Cj:ofs for Covetoufnefs, and not for Chrift.

§. 15. 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 Boj^ of Spikenard on a good Man's Head, to fave Money, and to Ihew Righteous, he tells you of the Poor: But if the Poor come, he excufes his Want of Charity with the Unworthinefs df the Objeft, or the Caufes of his Poverty, or that he can beftow his Money upon thofe that deferve it bet- ter; who rarely opens his Purfe till Quarter- Day, for fear of lofing it.

§. 16. But he is more miferable tlian the Poorefc \ for he enjoys not what he yet fears to lofe; they fear not what they don't enjoy. Thus is he Poor by over- valuing his Wealth, but he is wretched, that hungers with Money in a Cook's-Shop: Yet hav- ing made a God of his Gold, who knows, but he thinks it unnatural to eat what he Worfhips?

17. But, which aggravates this Sin, I have my ielf once known lome, that to get Money, have wearied thernfclves into the Grave ; and to be true to their Principle, when Sick, would not fpare a Fee to a Doftor, to help the poor Slave to live ; and ^o died to faVe Charges : A Conllancy that Canonizes them Martyrs foi Money.

§. 18. But now let us fee what Inflances the Scripture will give us in Reproof of the fordid

iloajiler^

No Crofs^ no Crown', \q\

Hoarders and Hiders of Money. A good-like young Man came to Chrift, and enquired the Way to eternal Life: Chrift told him, He knew the Commandments: He replied, He had kept them from kis Youth: ( it feems he was no loofe Perfon, and indeed fuch are ufually not fo, to fave Charges ) And yet lacketh thou one Ihing^ faith Chrift, Sell alU dijlribute it to the Poor^ and thou jhalt have Treafure in Heaven^ and come ajid 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 tryed how well he had kept the Commandments, Tb love God above alL 'Tis faid, ^he young Man was very Sorrowful^ and went his Way; and the Reafon which is ' given, is, 7hat he was very Rich, The Tide*; met, Money and eternal Life: Contrary Defires: But which prevailed? Alas! His Rich* cs. But v/hat faid Chrift to this? How harMy (hall they that have Riches enter into the Kingdom of God? He "adds, // is eafier for a Camel to go through a NeedWs Eye^ than for a rich Man to enter into the Rmgdcm 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: 'Tis more than an ordinary Miracle: O who then would be Rich and Covetous! 'Twas Upon thefe rich Men that Chrift pronounced his Woe, faying. Woe unto you that are Ricb^ for ye have received your Conflation here: What! None in the Heavens? No, unlefs you become willing to be poor Men, can refign all, live loofe to the World, have it at Arm's- End, yea, under Fgot, a Servant, and not a Mafter.

192 No Crofs^ no Crown.

§, 19. The other Inftance is a very difmal one too: 'Tis that of Ananias and Sapphira. In the beginning of apoftolick Times, it was cuftomaiy for thofc whr) received the Word of Life, to bring what Subllance they had, and lay it at the Apoilles Feet: Of thefe, Jofes, firnamcd Barnabas, was Exemplary. Among the rcll, Ananias and his Wife Sapphira, confcxTing to the Truth, fold their Pofleflon, but covetoudy referved feme of the Purchafe- Money from the common Purfe to themfelves, and brought a Part for the Whole, and laid it at the Apoftles Feet. But Peter a plain and a bold Man, in the Majef^y of the Spirit faid, Ananias^ why hath Satan filled thine Heart to lie to the Holy Ghoft; and to keep back Part cf the Price of the Land? Whiljl it remained^ was it not thine own? And after it was foldy was it not in thine own Power? IVhy hafi thou conceived this Thing in thine Heart? Thou hafi not lied unto Men^ but unto God, But what followed this Covetoulnefs and Hypocrify of Ananias? Why, Ananias hearing thefe Words he fell down and gave up the Ghoft. The like befel his Wife, being privy to the Deceit their Avarice had led them to. And it is faid. That great Fear came upon all the Churchy and thofe that heard of thefe Things: And alfo fhould on thofe that now read them. For if this Judgment was fliewn and recorded, that we fhould beware of th(5 like Evils, what will become of thofe, that under tlie ProfefRon of Chriftianity, a Religion that teaches Men to live loofc f om the World, and to yield up all to the Will and Service of Chrift and his Kingdom, not only retain a Part, but All;

and

No Crofs^ no Crown. 19c

and cannot part with the Icafl Thing for Chrift*s Sake. I befeech God to incline the Hearts of my Readers to weigh thefc Things. This had not befallen Ananias and Sapphira, if they had a^led as in God's Prefence, and with the entire Love, Truth, and Sincerity that became them. O that People would ufe the Light that Chrift hath given them, to fearch and lee, how far they are under the Power of this Iniquity! For would they but watch againft the Love of the Worlds 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 Chriji in God^ out 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, 'tis to relieve others in Diftrefs; being but Stewards of the plentiful Providences of God, and confequently accountable for our Stewardfhip: If, I fay, thefe Confiderations had any Room in our Minds, we fliould nor. thus poft to get, nor care to hide, and keep fuch a mean and impotent Thing. O that the Crofs of Chrift: ( which is the Spirit and Power ©f God in Man ) might have more Place in the Soul, that it might crucify us more and more to the Worlds and the World to us i

194 ^^ Crofsy no Crozvn.

that, like the Days of Paradife, the Earth might again be the Footftool ; and the Treafure of the Earth, a Sei-vant, and not a God to

Mail f Many have writ againft this Vice,

three I will mention.

§. 20. William TiNDAL, that worthy Apoftle of the EyiglifJo Reformation^ has an entire Difcourfe, to which I refer the Reader, Entituled, The Parable of the wicked Mammon. TJie next is

§. 21. Peter Charron ( a famous French Man, and in particular for the Book he wrote of Wifdom ) hath a Chapter againft Covetoufnefs, part of which take as followeth: '' To love and affeft Riches is Covetoufnefs: Not only the Love and Affeftion, but alfo every over-curious Care and Induftry about Riches. The Defire of Goods, and the Pleafure we take in pofleffing of them, is grounded only upon Opinion: The immoderate Defire to get Riches is a Gangreen in our Soul, which with a venomous Heat conllimeth our natural Affcclions, to the End it might fill us with virulent Humours. So foon as it is lodged in our Hearts, all honelt and natural Affection, which we owe either to our Parents or Friends, or our Selves, vanillieth away: All the reft, in refpect of our Profit, feemeth nothing; yea, we forget in the End, and condemn our Selves, our Bodies, our Minds, for this tranfitory Tran:^ •, and as our Proverb is, IVe fell our Ilorfe to get us Hay, Covetoufnefs is the vile and bale Paflion of vulgar Fools, who account Riches the principal Good of a Man, and fear Poverty, as the greateft Evil; and not contcnti: :g tiiemfcivcs with iiccclTary Means, which

arc

are forbidden no Man, weigh that is Good in a Goldfmith's Ballance, when Nature hath taught us, to mcafure it by the Ell of Necifity. For, what greater i-^olly can there be, than to adore that which Nature it fclfhatli put under our Feet, and hidden in th^.^owels of the Earth, as unworthy to be feciM y<^3, rather to be contemned, and trami)led -under Foot? This is that which the Sin of Man hath only torn out of the Entrails of the Earth, and brought unto Light to kill himfelf \\'c dig out the Bowels of the Earth, and bring toL'ghc thofe Things, for which wc v/oiild figlit: W'e are not afhamed to efteem thofe Thn:gs moit highly, which are in tlic* lowefl Parts of the Earth. Nature feemeth even in the Rrft Birth of Gold, and the Womb from whence it proceedeth, after a Sort, to have prefaged the Mifery of thofe that are in Love with it; for it hath fo ordered the Matter, that in thofe Countries where it groweth, there groweth with it neither Grafs, nor Plant, nor other Thing that is worth any Thing: As giving us to underftand thereby, that in thofe Minds where the Defire of this Metal groweth, there cannot remain fo much as a Spark of true Honour and Virtue. For what Thing can be more bafe, than for a Man to degrade, and to make himfelf a Servant and a Slave to that which fhould be fubjecl unto him? Riches ferve wife Men, but command a Fool; for a covetous Man ferveth his Riches, 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. \Vhat thing more Vile, than to love that v/rJch is not Good, O 2 neither

ia6 No Crofsy no Crown*

neither can make a good Man? Yea, is common, and in the PofTefTion of the moft wicked m the World-, which many Times perverts good Manners, but never amends them? Without which, fomany wife Men have made themfelves Happy, and by which fo many wicked Men have come to a wicked End. Xo be brief; what Thing more miferable, than tobind the Living to the Dead, as Mezentius did, to the end their Death migh-t be languifhing, and the more cruel -, to tye the Spirit un- to the Excrement and Scum of the Earth, to pierce through his own Soul with a thcRifand Torments, which this amorous PafTion of Riches brings with it; and to entangle himfelf with the lies aiid Cords of this malignant Thing, as the Scripture calls them^ which doth hkewife term them Thorns and Thieves, which ileal away the Heart of Man, Snares of the Devil, Idolatry, and the Root of all Evil. And truly, he that fhall fee the Catalogue of thofe Envies and Moleflations, which Riches engender into the Heart of Man, as their proper Thunder Bok 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 himfelf Thus much of Charron, •a wife and great Man. My next Teftimony is yiekicd by an Author not unlikely to take with fome Sort of People for his Wit; may they equally value his Morality, and the Judgment of his riper Time.

§. 22. Abraham Cowley, a witty and ingenious Man, yielded us the other Teftimony: Of Avarice he write th thus: ^* There are two

Sorts

No Crofs^ no Crown. 107

Sorts of Avarice, the one is but a Baftard-Kind, and that is a rapacious Appetite of Gain; not for its own Sake, but for the Pleafure of refunding it immediately through all the Chan- nels of Pride and Luxury. The other is the true Kind, and properly fo called, which is a reftlefs and unfatiable Defire of Riches, not for any farther End or Ufe, but only to hoard, and preferve, and perpetually increafe them. The covetous Man of the firft Kind, is like a greedy Oftrich, which devoureth any Metal, but it is with an Intent to feed upon it, and in EfFe6t it maketh a Shift to digeft and excern it. The fecond is like the toohfh Chough^ which loveth to ileal Money, only to hide it. The firft doth much Harm to Mankind^ and a little Good to fome few: The fecond doth Good to none, no, not to himfelf. The firft can make no excufe to God or Angels, or rational Men, for his Adlions: The fecond can give no Reafon or Colour, not to the Devil himfelf, for what he doth: He is a Slave to Mammon without Wages. The firft maketh a Shift to be beloved, ay, and envied too, by fome People: The fecond is the univerfal Objedl of Hatred and Contempt. There is no Vice hath been fo pelted with good Sentences, and efpecially by the Poets, who have purfued it with Satyrs and Fables, iind Allegories and Allufions, and moved ( as we fay ) every Stone to fling at it •, among all which, I do not remember a more fine Correftion, than that which was given it bv one Line of Ovid's:

19S No Crofsy no Crown,

Multa

Luxuries Defuntj Om?iia Avariti^.

Which is. Much is vjanting to Lxury^ Jll to

ylvarice.

To which Saying I have a mind to add one Member, and render it thus: Poverty wants fome^ Luxury many^ Avarice all Tubings, Sojiic Body faith of a virtuous and wife Man, that having Nothing, he hath AH, 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 ftarves, and Bleffings curfe? ■ The Beggars but a common Fate deplore; The Rich-poor Min's emphatically Poor.

I wonder how it cometh to pafs, that there hath never been any Law made againft him: Againft him, do I fay? 1 mean, for him. As there are publick Provifions made for all other Madmen, it is very rcafonable that the King fliould appoi::t fome Perfons to manage his relate, during his Life ( for his Heirs commonly need not that Care ) and out of it to make it their Bufinefs to fee that he fliould not want Alimony befitting his Condition; which ])e could never get out of his own cruel Fingers. V/c pv^Hcve idle Vagrants, and counterfeit Begg.ir-, but i);tve v.o Care at all of thefe really i)(KuMen, v/iio are, methinks, toberefped;- tulty treaccd, in regard of their Qiiality. I

might

No Crofs^ no Crcji^ru 199

might be endlcfs againft them; but I am a!- moll choakM with the Superabundance of the Matter. Too much Plenty impovcritheth me, as it doth them. TJius much againft Avarice, that Moth of the Soul, and Canker of tht Mind,

CHAP. XIV.

§. I. Luxury^ zvhat it is^ and the Mifchief of it to Mankind. An Enemy to the Crop of Chrifi, §.2. Of Luxmy in Diet^ how tinlikeChrifl^ and contrary to Scripture, §. 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 Sin brought the firft Coat: People are not to he proud of the Badge of their Mifery. §. 5. ^he Recreations of the Times^ Enemies to Virtue: They rife from Degeneracy. §. 6. The End of Clothes allowable; the Abufe reprehended. §. 7. The chief efi Recreation of good I\/Ien ofOld, was to ferie God^ and do Good to Mankind., and follow honefi Vocations^ not "cain Sports and Paflimes. §. S. T'he Heathens knew and did better T'hings. The Sobriety of hifidels above Chriftians. §. 9. Luxury condemned in the. Cafe of Dives. §. 10. The Doctrine of the Scripture pofttively againfl a voluptuous Life.

A M now com.e to the other Extream,

and that is Luxury, which is ^n

cxceffive Indulgence of Self in Eafe and Pleafure. This is the laft great Impiety ftruck at

200 No Crofs^ no Crown.

in this Difcourfc of the holy Crofs of Chrift, which indeed is much of the Subjedl of its mortifying Virtue and Power. A Difeafe, as epidemical, as kiHing: It creeps into all Stations and Ranks of Men; the Pooreft often exceeding their Abihty to indulge their Appe^ tite; and the Rich frequently wallowing in thofe Things, that plcafe the Lufts of their Eye and Flefh, and the Pride of Life; as regardlefs of the fevere Difcipline of Jefus, whom they call Saviour, as if Luxury, and not the Crofs, were the ordained Way to Heaven. What Jhall we eat^ what Jh all we dr inky and what Jhall we 'put on? Once the Care of luxurious Heathens, is now the Pra6lice and (which IS worfe ) the Study of pretended Chriftians, But \ti fuch be afhamed, and repent; 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 fure to be His, to be like-minded, to live in Temperance and Moderation, as knowing the Lord is at Hand. Sumptuous Appa- rel, rich Unguents, delicate Wafhes, ftately Furniture, coftly Cookery, and fuch Diverfions as Balls, Mafqucs, Mufick-meetings, Plays, Romances, &c. which are the Delight and Entertainment of the Times, belong not to the holy Path that Jefus and his true Difciples and Followers trod to Glory: No, through many tribulations ( fays none of the leaft of them ) inujl we enter into the Kingdom of God. I CO earneltly befecch the Gay and Luxurious, into whofe Hands this Difcourfe fhall be directed, to confidcr well the Reafons and Ex- amples here advanced againft their Way of

Living ;

Living; if haply they may come to fee how remote it is from true Chriftianity, and how dangerous to their eternal Peace. God Almighty^ by his Grace^ foften their Hearts to Injlruc- tion^ and Jhed abroad his tender Love in their Sotds^ that they may be overcome to Repentance^ and to 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, whife they refufe to Jay down their Sins 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, that refufe him any in their Hearts on Earth. But let us examine Luxury in all its Parts.

§. 2. Luxury has many Parts, and the firfl that is forbidden by the Self-denying Jefus, is the Belly: Take no thought ( fays he to his ^^"- ^* Difciples ) faying^ What fhallwe eat^ or what

Jballwe drink? for after 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 firfl the Kingdom ofGod^ and his Right eoufnefs^ and all other Things fhall he added. That which is convenient for you, will follow: Let every thing have its Time and Order,

This carries a ferious Reprehenfion to the luxurious Eater and Drinker, who is taken up with an exceffive Care of his Palate and Belly, what he fhall Eaty and what he fhall Drink : Who being often at a Lofs what to have next, therefore has an Officer to invent, and a Cook

202 No Crofs^ no Crown.

to drefs, difguife and drown the Species, 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 tliat curious and coftly: The Sauce, it may be, dearer than the Meat: And fo full is he fed, that without it he can fcarce find out a Stomach; which is to force an Hunger, rather than to fatisfy it. — And as he eats fo he drinks; rarely for Thirll, but Pleafure •, to pleafe his Palate. For that Purpofe he will have divers Sorts, and he muft tafte them all: One, however good, IS dull and tirefome; Variety is more delightful than the beft •, 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 Cunofity, than Luxury. But what the temperate Man ufes as a Cordial, he drinks by full Draughts, till, inflamed by Excefs, he is fitted to be an Inftrument of Mifchief, if not to others, always to himfelf j whom perhaps at lall he knows not: For fuch Brutality are fome come to, they will fip themfelves out of their own Knowledge. This is the Luft of the Flelli, that is not of the Father^ but of the World: For upon this comes in the Mufick;ind Dance, and Mirth, and the Laughter, Ecc.2. 2. which is Madnefs, that the Noife of one Pleafure may drown the Iniquity of another, left, his own Fleart fliould deal too plainly with him. Thus the Luxurious live; they forget God^ they regard not the ciffliofed. O that the Sons and Daughters of Men would confider their Wantonncls and their Iniquity in thefe Tliings! How ill do they requite the Goodncfs

No Crofs^ no Crozon. 203

nefs of God in theUlc and Abufe of the Plentyhe yields them: How cruel arc they to his Creatures, how lavifli of their Lives and Virtue, how thanklefs for them; forgeting the Giver and abufing the Gift by their Lufts j and defpifing Counfel, and cafting Inftruftion behind them. They!ofe Tendernefs, and for- get Duty, being fwallowed up of Voluptuoufnefs; adding one Excefs to another. God rebuked this Sin in the Jews by the Prophet Amos: Te that put far away the evil Day^ and Amos 6,3, caufe the Seat of Violence to come near; and lie 4> s* 6. utc^ Beds of Ivory ^ andftretch ihemfelves upon their Couches^ and eat the Lambs out of the Flock^ and the Calves out of the Stall; and chant to the found of the Viol^ and invent to themfelves Inflruments of Mufick^ like Uavid; that drink Wine in Bowls ^ and anoint themfelves with the chief Ointments: But they are not

grieved for the Affii^ion ofjofeph. Thefe,

it feems, were the Vices of the degenerate Jews, under all their Pretence to Religion; and arc they not of Chriftians at this Day? Yea, they are, and thefe are the great Parts of Luxury ftruck at in this Difcourfe. Remember Dives, with all his fumptuous Fare, went to Hell: And the Apoftle pronounces heavy Woes upon thofe whofe God is their^^^^' 3> ?9> Belly; for fuch glory in their Shame.

Chrift places thefe Things to the Courts of worldly Kings, not his Kingdom; making them unfeemly in his Followers : His Feail therefore ( which was his Miracle ) to the Multitude, was plain and fimple ; enough, but without Curiofity, or the Art of Cookery : And it went down wcil, for they were Hun-

204 No Crofs^ no Crown.

;ry; the bell and fitted Time to cat. And the Apoftle in his Diredtions to his much beloved Timothy, debafes the Lovers of world- 1 Tim. 6, Jy Fulnefs •, advifing him to Godlinefs and Con- ^> 7, s, 9, i^^i^ as the chief eft Gain: Adding, And having Food and Raiment^ let us therewith be con- tent. Behold the abftemious, and moft contented Life of thofe royal Pilgrims, the Sons of Heaven, and immortal OfF-fpring of the great Power of God: They were in tafts and Perils often, and eat what was fet before them; and in all Conditions learned to be contented. O blefled Men! O bleffed Spirits! Let my Soul dwell with yours for ever!

§. 3. But the Difeafes which Luxury begets and nourifhes, makes it an Enemy to Mankind: For befides the Mifchief it brings to the Souls of People, it undermines Health, and fhortens the Life of Man, in that it gives but ill Nourifhment, and fo leaves and feeds corrupt Hu- mours, whereby the Body becomes Rank and Foul, Lazy and Scorbutick •, unfit for Exercife, and more for honeft Labour. The Spirits being thus loaded with ill Flefh, and the Mind effeminated, a Man is made unaftive, and fo unufeful in civil Society; for Idlenefs follows Luxury, as well as Difeafes. Thefe are the Burdens of the World, Devourers of good Things, Self Lovers, and fo Forgetters of God: But ( which is fad, and yet juft ) the End of thofe that forget God, is to be turned pr. 9,1;, into Hell.

§. 4. But there is anotlier Part of Luxury, which has great Place with vain Man and Women, and that is the Gorgeoufnefs of Apparel, one of the fooliflicil, becaufe moil coftiy,

empty.

No Crofsj no Crown. 205

empty, and unprofitable excefs People can well be guilty of. We are taught by the Scriptures of Truth to believe that Sin brought the firft Coat •, and if Confent of Writers be of Force, it was as well without as within: To thofe that fo believe, I dirccl my Difcourfe, becaufe they, I am fure, are the Generality. I fay, if Sin, brought the firft Coat, poor Adam's OfF-fpring have little Reafon to be ^'"•3,". proud or curious in their Clothes; for it feems their Original was bafe, and the Finery of them will neither make them Noble, nor Man Innocent again. But doubtlefs blefifed was that Time, when Innocence, not Ignorance, freed our firft Parents from fuch Shifts: They were then naked, and knew no Shame; but Sin made them afhamed to be longer Naked. Since therefore Guilt brought Shame, and Shame an Apron and a Coat, how very low are they fallen that glory in their Shame, 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, as for a Man that had loft his Nofe by a fcandalous Diftemper, to take Pains to fet out a falle one in fuch Shape and Splendor, as ftiould give but the greater Occafion for all to gaze upon him, as if he would tell them, he had loft his Nofe, for fear they ftiould think he had not. But would a wife Man be in Love with a falfe Nofe, tho* never fo rich, and however finely made? Surely no: And fliall People that call themfelves Chriftians, Ihew fo much Love for Clothes, as to negleft Innocence, their firft Clothing? Doth it not ftiew what coft of Timej Pains and Money

People

2o6 No Crcfs^ no Crcwn.

People are at, to fct off their Shame, with the grcateil Shew and Solemnity of Folly? Is it not to delight in tlie Effed: of that Caufe, which they rather fhould lament? If a Thief were to wear Chains all his Life, would their being Gold, and well made, abate his Infamy? To be fure his being Choice of them would increafe it. Why, this is the very Cafe of the vain Fafhion-Mongcrs of this ftiamelefs Age; yet will they beChriftians, Judges in Religion, Saints, what not? O miferable State indeed! To be fo blinded by the Liijl of the Eye^ the Luji of the Flefloj and Pride of Life^ as to call Shame Decency, and to be curious and expenfive about that which fhould be their Humiliation. And not only are they grown in love with thefe Vanities, and thereby exprefs how wide they are from primitive Inno- cence; but 'tis notorious how many Fafliions have been, and are invented on purpofe to excite Lull: Which ftill puts them at a greater Diftance from a fimple and harmlefs State, and enflaves their Minds to bafe Concupifcence.

§. 5. 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 flood in his Duty, and his Duty in obeying God; which was to love, fear, adore and ferve Him •, and in ufing the Creation with true temperance and godly Moderation; as knowing well that the Lord, his Judge, was at Hand, the Infpe6lor and Rewarder of his Works. In lliort, hisFIappinefs was in his Communion with God; his Error was- to leave diat Couverffiuon, and let hisEyes

No Crofs^ no Crozvn. 207

wander abroad to gaze on tranfitory Tilings. If the Recreations of the Age were as pleafunt and neceflary, 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 been tainted by their Folly and ill Example, perhaps Man had never known the NecefTity 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 a'uoay the evil Day: They eat the Fat of the Flock: they drink ^^^^^ Wine in Boivls: They anoint themfches with 4, 5, 6.' the chief Perfumes: They fir etch therafelves upon Beds of Ivory: They chant to the Sound of the Viol, and invent unto themfelves Inftruments of Mujick^ like David^ not heeding or remembring the Affusions and Captivity of poor Jofeph; him they wickedly fold, Innocency was quite banifhed, and Shame foon began to grow a Cu- (lom, till they were grown Shamelefs in the Imitation. And truly, its now no lefs aShame ro approach primitive Innocence by modeft Plainnefs, than it was Matter of Shame 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 Pretences to Religion, and flatter their miferable Souls with the fair Titles of Chriftians, Innocent, Good, Virtuous, and the like, whilfl fuch Vanities and Follies reign. Wherefore to you al)> from the eternal God,

2o8 No Crofs^ no Crown.

I am bound to declare, 2^ou mock him that will ^ ' ' ^' not be mocked^ and deceive your felves ; fuch Intemperance muft be denied, and you muft know your felves changed, and more nearly approached to primitive Purity, before you ^ can be entituled to what you do but nowtifurp;

§. 6. But the chriftian World ( as it would be called ) is juftly reproveable, becaufe the very End 'of the firft Inftitution of Apparel is gro'ly perverted. The utmoft Service that Clothes originally were defigned for, when Sin had fbript them of their native Innocence, was, as hath been faid, to cover their Shame, therefor. Plain and Modeft: Next, to fence out Cold, therefore Subftantial: Laflly, to declare Sexes, therefore Diftinguilliing. So that then KcccfTjty provoked to Clothing, now Pride and vain Curioiity: In former Times fome Benefit obliged, but now Wantonnefs and Pleafure: Then they minded them for Covering, but now that's the leaft Part; their greedy Eyes muft be provided with gaudy Superfluities; as if they made their Clothes for Trimming, t'. be {ttw rather than worn •, only for the Siike of other Curiofities that muft be tacked upon them, although they neither cover Shame, fence fn:;m L old, nor diftinguifti Sexes \ but figiially difplay their w.ir.ton, fantaftick, fullfeci Minds, that have them.

v^. 7. Then the bcft Recreations were to ferve God, he juft, follow their Vocations, mlr.d their Flocks, do Good, exercife their Eoaics in fuch Manner as was fuitable to

Gravity,

Gravity, Temperance and Virtue; bur row that Word is extended to almoll every Folly that carries any Appearance above open fcandalous Filth ( detclled of the very Afior.s, when they have done it ) fo much zrz Men degenerated from Adam in his Difobedience; fo much more confident and artificial are tluy grown in all Impieties: Yea, their Minc'r, through Curtom, are become fo very infenfible of the Inconvcniency that attends the like Follies, that what was once mere Neceflity, a Badge of SJ-vame, at bell but a Remedy; is now the Delight, Pleafure, and Recreation of the Age. How ignoble is it! how ignominious and unworthy of a reafonable Creature; Man which is endued with Underftanding, fit to contemplate Immortality, and made a Companion ( if not Superior ) to Angels, that he fhould mind a little Duft, a few fliamefulRags •, Inventions of meer Pride and Luxury; Toys fo apifh and fantaftick; Entertainments fo dull and earthly, that a Rattle, a Baby, a Hoby-horfe, a Top, are by no Means fo Foolifh in a ^ fimple Child, nor unworthy of his Thoughts, as are fucli Inventions of the Care and Pleafure of Men, It is a Mark of great Stupidity that fuch Vanities IhoulJ exercife the noble Mind of Man, and Image of the great Creator of the Heaven and Earth.

§. 8. Of this many among the very Heathens of old had fo clear a Profpeft, that they detefted all fuch Vanity, looking upon Curiofity in Apparel, and that variety of Recrea- tions now in Vogue and Eftcem with falfe' Chriftians, to be dcftructive of good Manners,

No Crofs^ no Crozun.

in that it more eafily ftole away the Minds of People from Sobriety to Waionnefs, Idlenefs, Kfteminacy, and made them only Companions for the Beaft that perifhes: Witnefs thofe fajnous Men, Anaxagoras, Socrates, Plato, Ariftides, Cato, Seneca, Epiftetus, &c. who placed true Honour and Satisfaction in nothing below \'!rtue and Immortality. JSfay fuch are the Remains of Innocence among fome Moors and Indians in our I'imes, that they do not only Traffick in a fimple Pofture, but if a Chrirtian (tho' he m.ultbean odd one) fling out a filthy Word, its cuftomary with them, by Way of Moral, to bring him Water to purge his Mouth. How much do the like Virtues and reafonable Inllances accufe People profefling C hriftianity, of grofs Folly and Intemperance ^ O! that Men and Women had the P\ j of God before their Eyes! and tiiat they w. .e fo charitabk^ to themfelves, as to remember whence they came, what tiiey are doing, and to what they muft return: That fo more Noble, more ^'irtuous, more Rational and Heavenly Things might be the Matters of their Pleafure and Eiitcrtainment! I'hat they would be once perfwaded to believe how inconfiftent the Folly, Vanity, and Converiation tliey are n':ollly exercifed in, really are with the true Nobility of a rvafbiiable Soul; and kt that jufi Principle, which taught the 1 Jeathens, teach them, lell it be found more tolerable tor Headicns than fuch Chriftians in the Day of Accouiu! For if their Hiorter Notions, iVM.\ more itVipertecl Senfc of Things CO. lie! yet dillov^r i(^ much Vanity; if their Degr.vc of Light condemned it, cUk] they, in

Obcdi.

No Crofs^ no Crown. 21 1

Obedience thereunto, difufcd it, doth it not behove Chriftians much more? Chrift came not to extinguifh, no, but to improve that Knowledge: And they who think, they need do lefs now than before, had need to a6t better than they think. I conclude. That the Fafhions and Recreations now in Repute are very abufive of the End of Man's Creation; and that the Inconveniencies that attend them, as Wantonnefs, Idlenels, Prodigality, Pride, Luft, Refpecb of Perfons ( witnefs a Plume of Feathers, or a laced Coat in a Country Village, whatever be the Man that wears them ) with the like Fruits, are repugnant to the Duty, Reafon and true Pleafure of Man, and abfolutely inconfiftent with that Wifdom, Know- ledge, Manhood, Temperance, Induftry, which render Man truly Noble and Good.

§. 9. Again, thefe Things which have been hitherto condemned, have never been the Convcrfation and Praftice of the holy Men and Women of old Times, whom the Scriptures recommend for holy Examples, worthy of Imitation. Abraham, Ifaac, and Jacob were plain Men, and Princes, as Grafiers are, over their Families and Fbcks. They were not Iblicitous of the Vanities fo much lived in by the People of this Generation, for in all Things they pleafed God by Faith. The firfl forfook his Father's Houfe, Kindred and Country; a true Type or Figure of that Self^ denial all muft know, that would have Abraham to their Father. They muft not think to live in thofe Plealures, Fafhions and Cuftoms they arc called to leave; no, but part with all in Hope^ of the great Recompence of Reward, P 2 ant'

Heb. Ti. ^^^ ^j^jj^ better Country, which is Eternal in

15. 16. the Heavens. The Prophets were generally poor Mechanicks ; one a Shepherd, another an Herdfman, &c. They often cried out upon the full-fed wanton Ifraelitcs to repent, to fear and dread the living God, to foriake the Sins and Vanities they hved in ; but they nev(tT imitated them. John Baptift, the Mef- fenger of the Lordj who was fanftined in his Mother's Womb, preached his Embaflfy to the Workl in a Coat of Camers Hair, a rough Luke I. ^^^ homely Garment. Nor can it be con- ^5. ceived that Jefus Chrift himfelf was much betz^\^\^' ter Apparelled, who according to the Flefh, Mat. 13. was of poor Defcent, and in Life of great M^rk 6, 3. Plainnefs ; infomuch that it was ufual in a Way Luke 7. Z5 Qf Derifion to fay. Is not this Jefus the Son of Jofeph^ a Carpenter ? And this Jefus tells his Followers, That as for foft Raiment, gorgeous Apparel and Delicacies, they were for Kings Courts : Implying, that he and his Followers were not to feek after thofe Things ; but fcems thereby to exprefs the grt^at Difference that was betwixt the Lovers of the Fafhi- ons and Cuftoms of the World, and thofe whom he had chofen out of it. And he did not only come in that mean and defpicable Manner himfelf, that he might ftain the Pride of all Fleib, but therein became Exemplary to his Followers, what a felt-denying Life they mult lead, if they would be his true Difciples. Nay, he further leaves it with them in ^ r arable, to the End that it might make the deeper Impreffion, and that they miglitfeehow inconliilent a pompous, pleafirg, worldly. Life ii) with the Kingdom he came to ellablifla and

call

No Crofs^ no Crown. 213

call Men to the PofTcirion of: And that is the remarkable Story of Dives; who is reprefcnted, firll, as a rich Man; next as a vohiptuous Man, in his rich Apparel, his many Dilhcs, and his Pack of Dogs \ and laftly, as an uncharitable Man, or one who was more con- cerned how to pleafe the Luft of the Eye, tlic Luft of the Flefli, and the Pride of Life, and fare fumptuouQy every Day, than to take Compaflion of poor 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 fhort; 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 Repentance.

§. 10. Nor were the twelve Apoftles, the immediate MefTengers of the I^ord Jefus Chrift, other than poor Men, one a Fifher-Mat. 4. i?,. man, another a Tent-maker; and he that w^as ^,^^5/3 t of the greatefl ( though perhaps not the befl 2/3. Employment) was a Cuftom- Gatherer. So that *tis very unlikely that any of them w^ere Followers of the Farfiions of the World: Nay, they were fo far from it, that, as became the Followers of Chrifl, they liv'd poor, afflifted, Johm;;. c felf-denying Lives; bidding the Churches to^^^^^'it walk as they had them for Examples. And to ^^* i?'i ^C fhut up this Pardcular, they gave this pathetical Account of the holy Women in former Times, as an Example of godly Temperance, P 3 namelv.

214 ^^ Crdfsj no Crown.

namely, That firft they did exprefly abftain Fhii.3.i7Jrom G^/J, Silver^ braided Hair^ fine Apparelj 1 Pet. 2. or fuch like; and next, that their Adornment Ja.' r. 1 5. was a meek and a quiet Spirit^ and the hidden — 2o. j^^^ Q^ fj^^ Hearty which are of great Price ^/^ * ^* ^' ijnith the Lord: Affirming, T'hat fuch as live I Tim. 5. j^ Pleafure are Bead whiljl they live \ for that Luk. s. 14 the Cares and Pleafures of this Life choak and deftroy the Seed of the Kingdom, and quite hinder all Progrcfs 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 Recrea- tions -, but having their Minds fct on Things Hcb. 12.1 above, fought another Kingdom, which con- Htb!4.V'fifts in Righteoufnefs, Peace, and Joy in the Rt'v. 14. j^Qjy Spirit •, who having obtained a good Report, and entered into their eternal Reft: There- fore their Works follo%v, and praifc them in the Gates.

CHAP. XV.

§. I. Tlje Judgments of God denounced upon the Jews for their Luxury \ all Ranks included, §. 2. C\\n^ charges his Difciples to have a Care ^f the Guilt of it: A Supplication to the Inhabitants of England. §. 3. Temperance prefs'd upon the Churches by the Apoflles. §. 4. An Exhortation to England to meafure her felf by that Rule. §. 5. WhatChrijlian Recreations are. §. 6. Who need other Sports to pafs a^ivay their Time^ are unfit for Heaven and Eternity. §. 7. Man has but a few Davs: They may bt better befiozved:

This

No Crofs^ no Croivn. z 1 5

7his Do^rine is ungrateful to none that ivonld be truly Blejfed, §. 8. Not only Good is omitted by this luxurious Tdfe^ but Evil ccmrnitted^ as breach of A4arria^e and Z/jve^ Icfs of Health and Kjlate^ <jfc\ Play houfcs and Stages mofi InflrumcnUil to this Mi [thief. §. 9. How Touth is hy them inflamed to Vanity : JVhat Mifchicf ccv.ics of Revels^ Gamings^ (j}c. behiv the Life of nohU fjeathens, §. 10. The true Difciplcs^of Jcius are mortified in thefe Things : The Picnfure and Reward of a good Employmrni of Tune,

§. I. T) U T fuch * Exccfs in Apparel and J3 Pl^'^fi-ire, was not only iorbid in Scripture, but it was the Ground of that lamentable Meflage by the Prophet Ifaiah to the People of Ifrael: Moreover the herd faith ^ be- ^^■ caufe the Daughters of Zion are haughty^ and walk with firetched forth Necks and wanton Eyes^ walking and mincing as they go^ and making a Tinkling with their Feet \ therefore tkr. Lord will fnite with a Scab the Crown of the Head of the Daughters of Zion^ and the Lord will difcover their fecret Parts; in that Day the Lord will take away the Bravery of their tinkling Ornaments^ and their Caul ( or Net* works in the Hebrew ) ajid their round Tyres like the Moon; the Chains ami the Bracelets^ and the fpangled Ornaments \ the Bonnets and

ths

* The very Pra£llce, 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 iheir rebeyious Inhabitants,

-! I b No Crofsy no Crown.

the Ormvnents of the Lc^s^ and the Head-bands and the 'Tablets^ and the Ear-Rings^ the Rings and Nofe-Jeivels \ the changeable Suits of /l-pparel^ and the Mantles^ and the JVimples^ and the crifping Pins •, the G/aJfes, and the fine Linen^ and the Hoods and the Rails: And itjhall come to pafs^ that injlead of fivect Smells^ there floall be a Stink; and injlead of a Girdle^ a Rent; and injlead of well' fct I lair ^ Baldnefs \ and injlead of a Stomacher^ a Girding of Sdck-Cloth^ and Burning injlead of Beauty: Thy Men Jh all fall by the Sword^ and thy Mighty in the War: And her Gates Jloall lament and mourn -^ and jl^e being defolate^ fhall fit upon the Ground, Behold •, O vain and foolilli Inhabitants of England and Europe, your Folly and your Doom! Yet read die Prophet Ezekiei's ViHon of miferable "Tyre^ what Punifliments her Pride and Pleafure brought upon her; and amongll many other Circumllances thefe are

E^ek 2 fome •,. 'Thefe were thy Merchants in all Sorts of Things; in blue Clothes and broidered IVork^ and in Chejls of rich Apparel^ Emeralds^ Purple^ fine Linen ^ Coral and Agcit^ Spices with all precious Stones and Gold^ Horfes^ Chariots^ i^c. For which hear Part of her Doom, Thy Riches and thy Fairs^ thy Merchandize and all thy Company y zvhich is in the midfl ofthee^ fhall fa'll into the midji of the Sea in the Day of thy Ruin; and the Inhabitants of the Ijles fhall be ajlonifhed at ihce^ and their Merchants hifs at thee •, thou Jhalt be a Terror^ and fhall be no more. Thus hath God declared his Difpleafure againft the Luxury of this Wanton World. Yet farther the Prophet Zcphaniah goes, for thus he

z ph. 1. s. fpcaks: And it fhall come to pafs in the Day oj

the

No Crofs^ no Croivn. z ; ;•

fbe Lord's Sacrifice^ that Iivill puniJJj the Princes^ and the King's Children^ andallfiich as arc Cloathed ivith ftrangc Apparel, Of how evil Confequcncewasitin tholcTimcs, tor the greateft Men to give themfclves the Liberty of fol lowing the vain Culloms of other Nations; or of changing the ufual End of CJoaths, or Apparel, to gratify fooJilli Curiofuy?

§. 2. This did the Lord Jefus Chrift expre:ly charg: his Difciples not to be careful a- bout; infip.uating that fuch as were, could not be his Difciples: For, fays he, T^ake no ^hciighti,\^^f,^ ^,^ faying vohat Jhalhjje Eat? Gr 'ujhat fhall ^voev- 33- Drink? Or isjherevcithal Jhall ive be Cloathed? ( for after all thefe Things do the Gentiles feek ) for your heavenly Father knoweth^ that you have need of all thefe Things •, hut feek ye firjl the Kingdom of God,, and his Right eoufnefs^ and all thefe Things floall be added unto you. Under which of Eating, and Drinking, and Apparel, he comprehends all external Things whatfoever •, and fo much appears, as well becaufe thty are oppofed to the Kingdom of God and his Righteoufnefs, which are invifible and heavenly Things, as that thofe very Matters he enjoyns them not to be careful about, are the moft Neceflary, and the moft Innocent in themfelves. If then, in fuch Cafes, the Minds of his Difciples were not to be folicitous, much lefs in foolifli, fuperftitious, idle Inventions, to gratify the carnal Appetites and Minds of Men: So certain it is, that thofe who live therein, are none of his Followers, but the Gentiles; and ( as he elfewhere fays) the Nations of the World who ^^^^- ^?* kno^'j^ not God. If now then the diftinguifhing

Mark

Rom.

Murk bctrsveen the Difciplcs of Jcfus, andthofe of the World, is, That one minds the Things of Heaven and God's Kingdom, that Jlands in " Rightccufnefsy Peace^ and Joy^ in the holy Ghofi^ ( being not careful of external Matters ) even the moft Innocent and Neceflary •, and that the other minds Eating, Drinking, Apparel, and the Affairs of the World, with the IaiIIs, Plcafurcs, Profits and Honours that belorg to it; be you intreated for your Souls Sakes, O Inhabitants of England! to be feiious, to reflect a while upon your felves, what Care and Cod you are at, of Time and Money, about foolifli, nay, vicious Things: So far are you degenerated from the primitive ChriiVian Life. " What Buying and Selling, what Dealing and Chaffering, what Writing and Porting, what Toil and Labour, what Noife, tluny, Buftle and Confufion, what Study, what little Contrivances and Overreachings, what Eating, Drinking, vanity of Apparel, moft ridiculous Recreations; in fhort, what rifing early, going to Bed late, expence of precious Time is there about Things that perifti? View the Streets, Shops, Exchaliges, Plays, Parks, Coffee-Houfes, &:c. and is not the World, this fading World, writ upon every Face? Say not within your felves, LIow otherwife fhould Men live, and the World fubfift? The common though frivolous Objection: There is 'enough for all; let fome content themfelves with lefs: A few Things plain and decent, ferve a Chriftian Lifj. 'Tis Luft, Pride, Avarice, that thrufts Men upon fuch Folly: Were God's Kingdom more the Exercife of their Minds,

thefe

No Crojsy no Crcs-n. 2 1 o

thefe perifhing Entertainments would have but little of their Time or Thoughts.

§. 3. This Iclf-denying Doftrinc was confirm'd and enforcM by the Apoltles in their Example; as we have already fliewn; and in their Precepts too, as we fliaii yet evince u\ thofe two moft remarkable Pallagt^s of Pai.^ and Peter; where they do not only tell us what Ihould be done, but alfo what fhould be denied and avoided. In like Marnier Iivill^ that Wo- ' 'T'"^- '^^ men adorn tbemfchcs in wodcji Jppr.rcl: ^' ( What's that? ) M^^ith Shamefacednefs and Solriet\\ not ivith hroidered IJair^ cr Gold^ or Pearls^ or co/t/y Array^ [ then it feems thell* are Immodeil: ] hiit^ zvhicb hecometh Women profejfing Godlinefs^ "jcith good Works: Abfolutely implying, that thofe who attire themfelves with Gold, Silver, broidered Hair, Pearls^ coftly Array, cannot in fo doing be Women profefling Godlinefs; making thofe very Things to be contrary to Modefty and what's Good; and confequently that they are Evil, and unbecoming Women prcfelTing Godlinefs. To which the Apoille Peter joins ano- ther Precept after the like Sort, viz. IVhoJe Adorning let it not be that cut'ivard Adorning^ of plaiting the Hair^ and of wearing of Gold^ or of putting on Apparel: ( What then? ) But Jet it he the hidden Man of the Hearty in that "which is not corruptible^ even the Ornament of s! meek and quiet Spirit^ which is in the Sight of God of great Price. And as an Inducement he adds; For after this Manner in the old'Tim' the holy * Women^ who fo tru/ied in God^ adornei

2 20 No Crofs^ no Crouun.

ed thcmfelves. Which doth not only intimate,

that both holy Women were fo adorned, and

that it behoves fuch as would be Holy, and

truil in die holy God, to be fo adorned ; but

I Tiin. 5. alfo, that they who ufed thole forbidden Orna-

^' ments, 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 trailing in God, that the Apoftle Paul

expredy fays, ^hat Jhe that Iheth in Pleafureis

Phr.3.^0. ^^^^ ( to God; whilft f}je liveth: And the

lame Apoftle farther enjoyned, That Cbrijiians

Col. 3. -L' JJjoidd have their Converfation in Heaven^ and

Rom/13. their Minds fixed on Things above: Walk honed-

1.3 > H- ly as in the Day^ not in Rioting and in Drunk-

3. ' ' ' ennefs^ not in Chambering and Wantonnefs^ not

^^^^-^^^ in Envy and Strife : Let not Fornication^ Un-

14. * * cleannefs^ or Covetoufnefs^ be once named a-

^^^'^'3^^'mongjiyou ; neither Filthinefs^ nor foolifh T^alk-

15. 1*6. * ' ing or Jefi^ing^ which are not convenient ; but

rather giving of Jhanks : And let no corrupt

Communication proceed out of your Mouthy but

that which is Good^ to the Ufe of Edifying^ that

it may minifier Grace unto the Hearers. But put ye

en the Lord Jefus Chrijl^ and make no Provi-

/ton for the Flejh^ to fulfil the Deftres thereof.

jind grieve not the holy Spirit \ (intimating

fuch Converfation dodi ) but be ye Followers of

God^ as dear Children : IValk circumfpe^ly^ not

CIS Fools^ hut as Wife \ redeeming the Time becaiife the Days are Evil.

§. 4. By this meafure your felves, O Inhabitants of this Land, who think your felves wrong'd, if not accounted Chriftians: See what Proportion your Life and Spirit bears with dicfe moft holy and felf-dcnying Precepts

and

and Examples. Well, my Friends, my Soul mourns for you: I have been with and among you: Your Life and Paftime are not Strangers to my Notice •, and with Compafuon, yea, unexprclTible Pity, Ibewail 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 v/ith you! Why fhould your Beds, your GlafTes, your Cloaths, your Tables, your Loves, your Plays, your Parks, your Treats, your Recreations ( poor perifhing Joys ) have all your Souls, your Time, your Care, your Purfe, and Confideration? Be yc admonifhed, I befeech you, in the Name of the living God, by one that, fome of you know, hath had his Share in thefe Things, and confequently Time to know, how little the like Vanities conduce to true and folid Happinefs. No, my Friends, God Almighty knows ( and would God, you would believe and follow me ) they end in Shame and Sorrow. Faithflil is that moil holy One, who hath determined. That every Man and Woman Jhall reap what they fow; And will not Trouble, Anguifh and Difappointment, be a fad and dreadful Harveft for you to reap, for all your mifpent Time and Subftance, about Superfluities and vain Recreations? Re- tire then; quench not the holy Spirit in your felves; redeem your precious abufed Time; frequent fuch Converfadon as may help you againft your evil Inclinations; fo fhall you follow the Examples, and keep the Precepts of Jefus Chrift, and all his Followers. For hitherto we have plainly demonftrated, that no fuch Way of Living, as is in Requeft among

2 22 No Crofs^ no Crown.

mong you of the Land, ever was, or can be truly Chriftian.

§. 5. But the bed Recreation is to do Good: And all chriftian Cufloms tend to Temperance, and Ibnie good and beneficial Isnd; which more or lefs may be in every Aftion. For Inftance: If Men and Women: Pet. I. v;oiiI 1 be diligent to follow their refpeftive Hcb. 10. Callings, frequent the Affemblies of religious ^^p^^ People, vifit fober Neighbours to be edified, 10.11/ and wicked Ones to reform them; be careful Mat. 25. j,^ ^\^^ Tuition of their Children, exemplary to their Servants, relieve the NecelTitous, fee the Sick, vifit the Imprifoned, adminift:er to their Infirmities and Indifpofitions, endeavour Peace amongft Neighbours: Alfo, ftudy moderately fuch commendable and profitable Arts, as Navigation, Arithmetick, Geometry, Hufbandiy. Gardening, Handicraft, Medicine, &c. And that Women Spin, Sow, Knit, Phi. 2. 4, Weave, Garden, Prefervc, and the like Houfe- ^' **' ' wife and honeft Employments ( the Practice of the greateft and nobleft Matrons, and Youth among die very Heathens ) helping others, who for Want are unable to keep Servants, to eafe them in their necefliiry Afi^airs: Often and prli.'i! 2/ private Retirements from all worldly Objefts, 63.6. 119. to enjoy the Lord •, fecret and ileady Medita- '"^'tions on the divine Life and heavenly Inheritance: Which to leave undone, and profecute other'Things, under the Notion of Recrcations, is accuried Lull and damnable Impiety. It is moll vain in any to objeft. That they can't do tiiefe always, and therefore. Why mayn't tla v uk thefe common Diverfions r For I a.k/\V!uit would fuch be n: ? What

would they do? And what would they have? They that have Trades, have not Time enough to do the half of what hath been recom- mended. And as for thofe who have nothing to to do, and do nothing, which is worfc, but Sin, which is worft of all, here is variety of pleafant, of profitable, nay, of very honourable Em.ployments and Divcrfions for them. Such can with great Delight fit at a Play, a Ball, a Mafque, at Cards, Dice, &c. Drinking, Reveling, Feafting, and the like, an en- tire Day -, yea, turn Night into Day, and in- Amos 6. 3. vert the very Order of the Creation, to hu-^^ * mour their Lufts, And were it not for Eating and Sleeping, it would be paft a Doubt whether they would ever find Time to ceafe from thofe vain and finful Paftimes, till the hafty Calls of Death fhould fummon their Appearance in anotlier World. Yet do they think it intolerable, and hardly poffible for any to fit fo long at a profitable or religious Exercife.

§. 6. But how do thefe think to pafs their vaft Eternity away? For as the "Tree falls fo it Ecc. i i. 3. lies. Let none deceive themfelves, nor mock their immortal Souls, with a pleafant, butmoft talfe and pernicious Dream, that they fhall be changed by a conftraining and irrefiftible Power, juft when their Souls take leave of their Bodies: No, no, my Friends, What you Cai. 6.4. fow^ thai fijall you reap: If Vanity, Folly, ^-^^^^^ .^ ^^ vifible Delights, fading Pleafures; no better fliallyou tYzx reap than Corruption, Sorrow, and the woful Anguifh of eternal Difappointments. But alas! what's the Reafon that the Cry is fo common, Muft we always dote on thefe

Things r Why, moft certainly it is this, they Ph. 4.6. 7. know not what is the Joy and Peace of fpcak- Kph^4.i8. ing and ading, as in the Prefence of die molt Mat. '13. holy God: That pafles fuch vain Underftand- R<m o ^^^S^' darkned with the Glories and Pieafures 2. * ■ of the God of this World; whofe Religion is fo many mumbled and ignorantly devout faid Words, as they teach Parrots; for if they were of thofe, whofe Hearts are fet on Things above, and whofe Treafure is in Heaven^ there would their Minds inhabit, and their greateft Pleafurc conflantly be: And fuch who call that a Burden, and feek to be refreflied by fuch Paftimes as a Play, a Morrice-Dance, a Punchaneilo, a Ball, a Mafque, 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 poffible that they can be delighted to Eternity, with that Satisfaftion which is fo tedious and irkfome for thirty or forty Years; that for a Supply of Recreadon to their Minds, the little Toys, and Fopperies of this perifliing World, muft be brought into Praftice and Rcqueft? Surely, thofe who are to reckon for every idle Word, *muft not ufe Sports to pafs Mat. 12. away that Time, which they are commanded fo '^' diligently to redeem, confidcring no lefs Work

is to be done than making their Calling and Eph. 5. ,. Election Jure: Much leis ftudy to invent Re- Ph^3- 14. creations for their vain Minds, and ipcnd the 10. ' ' ^' greateft Part of their Days, and Months, and Cci. 4. 5. Years therein, not allowing a Quarter of that Time toward the great Concernment of rheir

Lives

No Crofs^ no Crown. 22$

Lives and Souls, for which tha: Time was gi^en them.

§. y. There*s but little Need to drive:lway that, by foolilh Divcri:iicmi:nts, which llics away fo fwiftly of itfclf •, and when once gone, is never to be recalled. Plays, Parks, Balls, Treats, Romances, Muficks, Lov^Sonnets, and the like, will be a very invalid Pka for any other Pufpofe than their Condemnation, who are taken and delighted with them, at the Revelation of the righteous Judgment of God. O my Friends! thefe v/ere never invented, but by that Mind which had tirft lOil the Joy and ravifliing Delights of God's holy Prefence. -So that we conclude, Firft, That of thofe many excellent Employments already mentioned, as wordiy to poffcfs fuch- Minds as are inclined to thefe Vanities, there is (lore enough of Time, not only to take up their fpare Hours, but double fo much, and that with great Delight, Diverfion and Profit, both to themfelves and others; w^re they but once weaned from vain and fruldefs Fopperies, and did they but confider, how great the Satisfaftion, and how certain the Rewards are, which attend this, and the other Life, for fuch univerfal Benefits and virtuous Examples. The fecond Conclufion is, That what is alledged by me, can be difpleafing and ungrateful 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: Such as know not Chrift*s Doftrine, Life, Death, and Refurrec5lion, but onlv have their Q^ ' Minds

No Crofs^ no Crown.

Minds faftcned to the Flefh, and by the Objefts of it are allured, deceived, and mifer- ably ruined: And laftly, that defpife Heaven, and the Joys that are not feen, though Eternal, for a few perifhing Trifics that they do fee, though they are decreed to pafs away. Kom. 6, 3 How thefe are baptized with Chrift, into his Tcor 12 ^^^y Lif^5 crutl Sufferings, fhameful Death, 13. and raifed with him to immortal Defires,

c,,^!*^; J J' heavenly Meditations, a divine new Life, li- growing into the Knowledge of heavenly My f-

^p^i- 3- li. teries, and all Holinefs, even unto the Meafure of the Stature of Jefus Chrift, the great Example of all; How ( I fay ) thefe relemble moft neceffary Chriftian Qiialifications, and what fliare they have therein, let their Confciences tell them upon a ferious Enquiry in the Lool of the Day.

§, 8. But in the next Place fuch Attire and Paftimes do not only fliew the exceeding Worldlinefs of People's Inclinations, and their very great Ignorance of the divine Joys, but by imitating thefe Fafliions, and frequenting thefe Places and Diverfions, not only much Good is omitted, but a certain Door is opened to much ELvil to be committed. As firft, precious Time, that were worth a World on a dying Bed, is loft: Money, that might be employed for fome general good, vainly expended: Pleafure is taken in meer Shame; Lufts are gratified; the Minds of People alienated from heavenly Things, and exercifed about meer Folly: Pride taken in Cloaths, firft given to cover Nakednefs, whereby the Creature is neglcfted, and the noble Creation of God difregarded, and Men become acceptable

No Crofs^ no Crown, 12 j

able by their Trims and the Alamodcncfs of their Drefs and Apparel; Tiom whence Refped to Perfons doth fo naLurally arill', that for any to deny it, is to affrm the Sun Ihincs not at Noon-Day: Nothing being more r.oro- j.im.2. i. rious, than the cringing, fcrapirg, iiinr.g, ^"^ ^' and madaming of Peifons, according to tlic Gawdinefs of their Attire, which is detcilabic to God, and io abfoluteJy forbidden in the Scriptures, that to do it, is to break the whc.lj Law, and confequently to incur the Punifhment thereof Next, What great I-Io!es do the like Praftices make in Men's Eftates? How are their Vocations neglefted? Young Women deluded? The Marriage- bed invaded? Contentions and Family- i\nimorities begotten? Partings of Man and Wife? dif inlierit- ing of Children? difmiffing of Servants? On the other Hand, Servants m.ade Slaves, Children difregarded. Wives defpifed and fliame- fully abufed, throligh the Intemperance of their Husbands; which either puts them upon the fame Extravagance, or, laying fuch cruel Injuftice to Heart, they pine away their Days in Grief and Mifery. But of all thefe wretch^ ed Inventions, the Play-EIoufes, like fo many hellifh Seminaries, do moft perniciouily conduce to thefe fad and miferable Ends; where little befides frothy, wanton, if not direftly obfcene and prophane Humours, are reprefented, which are of notorious ill Confequence upon the Minds of moft; efpecially the Youth that frequent them. And thus it is that idle and debauched Stagers are encouraged and maintained; than which fcarcely a greater Abomination can be thought on of that Rank

2 28 No Crofs^ no Crovcn.

of Impictie?, as will anon particularly be ihown \ and truly, nothing, but the exccfTive Plealure People take therein, could blind their Fyes from feeing it.

§. Q. But laflly, the grand Indifpofitions of Mind in People to folid, ferious, and heavenly Meditations, by the almdft continual, as well as pleafant Rumination in their Minds, of thofe various Adventures they have been entertained with, which in the more Youthful can never ' ^^'mifs to inflame and animate their boyling and airy Conftitutions. And in the rell of the common Recreations of Balls, Mafqucs, Treats, Cards, Dice, &c. there are the like Opportunities to promote the like Evils. An.d yet farther; how many Qiiarrels, Animofities> nay. Murders too, as well as Expence of Eftate and precious Time, have been the immediate Confequences of the like Praftices? In fliort, thefe were the Ways of the Gentiles that knew not God; but never the Pra6tice of i^?h.4. 17. them that feared him: Nay, the more noble ''^^^" among the Heathens themfelves, namely, Anaxagoras, Socrates, Plato, Antifthenes, Heraclitus, Zeno, Ariflides, Cato, Tuliy, Epidlctus, Seneca, &c. have lett their Difguft to thefe Things upon Record, as odious and deftruftive, not only of the Honour of the immortal God, but of all good Order and Government, as leading into Loofnefs, Idlenefs, Ignorance and Effeminacy, the great Cankers and Bane of all States and Empires. But fuch is the latitudinarian Impudence of this Age, that they canonize themfelves for Saints, if not guilty of every Newgate Filth, and Kennel Impiety, And the pretended Innocency

No Crofs^ no Crown. * 229

noccncy of tlicfc Things, fbcals 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 wlli they think the Contrary: But why? becaufe it is a Liberty that feeds the FJefli, and gratifies the luilful Eye and Palate of poor Mor- tahty: Wherefore they think it a laudable Condition to be no better than the Bead that eats and drinks but what his Nature doth require, akhough the Number is very fmall of fuch: So very exhorbitant are Men and Women grown in this prefent Age. For either they do believe their A6lions are to be ruled by their own Will •, or elfe at beft, that not to be ftained with the vileft Wickednefs is Matter of great Boafting: And indeed it is {o^ in a Time when nothing is too Wicked to be done. But certainly, it is a Sign of univerfal Impiety in a Land, when not to be Guilty of Sins the very Heathens loath, is to be Virtuous, yes, and Chriftian too, and that to no fmall Degree of Reputation: A difmal Symptom to a Country! But is it not to be greatly blinded, that thofe we call Infidels fnould 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, inCrofs, Doftrine and Life to be conformed unto; yet would Charity to the Poor, Help to the Needy, ^J^'-^ ^; ^> Peace amongft Neighbours, Viiits to the Sick, jjbia.n, Care of the Widow and Fatherlcfs, with the

230 No Crofs^ no Crown.

reft of thofe temporal good Offices already repeated, be nobler Employment, and mr.ch more worthy of your Expence and Pains. Nor indeed is it to be conceived, that the Way to Glory is fmooth'd with fuch Variety of carnal Pleafures -, for then Conviftion, a wounded Prov. 18. Spirit, a broken Heart, a regenerate Mind; p^' in a Word, Immortality would prove as ^^ meer Fiftions as fome make them, and

Mat. 5. 4. others therefore think them: No, thefe Prafti- Luke 6. ces are for ever to be extinguifhed, and ex- ^^ pelled all Chriftian Society. For I affirm that

om. 2. j.^ ^^^^^ who internally knows God, and hath?'(. 40.8. ^ Senfe of his bleffed Prefence, all fuch Re- Prov. 1 3. creations are Death •, yea, more dangeroudy ^i- Evil, and more apt to fteal away the Mind Rom. 7. w^y^ fh(. heavenly Exercife, than groffer Im- Hcb. II. pieties. For they are fo Big, they are plainly 13. 14. feen; fo Dirty, they are eafily detefted: 15.16. Which Education and common Temperance, Rom. I. ^3 ^^^]j 2^3 Conftitution in many, teach them to ^^ ^ ^^^' abhor -, and if they fhould be committed, they carry with them a proportionable Conviction. Jol^ 1.4. But thefe pretended Innocents, thefe fuppofed harmjefs Satisfactions, are more Surprizing, more Deftruftive •, for as they eafily gain an Admiffion by the Senfes, fo the more they pretend to Innocency, the more they fecure the Minds of People in the common Ufe of them; till they become fo infenfible of their evil Confequences, that with a migluy Confidence they can pit'ad for them.

r< r6 ^^^^ vam Inventions ot cjrnal Men and Women, ^j] ' to gratifjr the Dcfue of c'le Eye, the Defire of

the

No Crofs^ no Crown. 2^1

the Flefli, and the Pride of Life; all which exercife the Mind below the divine and only true Pleafure, or elfe, tell me what does: So be it known to fuch, that the heavenly Life and chriftian Joys are of another Kind, as hath already been expreft: Nay, that the true Uil^ ciples of the Lord Chrlfl:, muft be hereunto crucified, as to Objefts and Employments that attrad: downwards, and that their Affeftions fhould be raifed to a more fublime and fpiritual Converfation, as to ufe this World, even in its moft innocent Enjoyments^ as if they ufcd it not. But if they take Pleafure in any Thing below, it fhould be in fuch good Offices as before-mentioned, whereby a Benefit may redound in fome Refpect to others: In which God is honoured over all vifible Things, the Nation relieved, the Government bettered, themfelves rendered exemplary of Good, and^ t ^^ ^ thereby juftly entituled to prefent Happinefs, apf ^'/^' fweet Memorial with Pofterity, as well as to a Pfal. 57. Seat at his right Hand, where there are Joys 25, 29. and Pleafures for ever: Than which, there ^'"°^- ^^' can be nothing more honourable, nothing "* more certain, World without End.

CHAP. XVI.

. I. lA-ixUTY Jhould not be ufed by Chriftian^ s^ becaufe of its Inconjtfiency with the Spirit of Chrijtianity. §. 2, The Cup of which Chr'A^ s true Dif ciples drank. §. 3. 0 / M'^ho will drink of this Cup? §. 4. An Qbje^lion a7tfwered of the Nature of God's Kingdom^

and

2^2 No Crofs^ no Crown.

and^johat it (lands in, §. 5. Of the Frame of the Spirit of Chrift's Followers.

Luke 16. §. I. T) U T the Luxury oppofed in this M- X3 Difcourfe, Ihould not be allowed

John 15. among Chriftians bccaufe both that which in- J^* * vents it, delights in it, and pleads fo ftrongly Ch. 16. for it, is Inconfitlent with the true Spirit of 20. Chriftianity; nor doth the very Nature of the

Ch. 17.1. Chriilian Religion admit thereof For there- Heb^ii f^^^^'^'^^^^ that Immortality and eternal Life, 24 2q, ^^^^ brought to Light, that all the invented 26, 27. Pleafures oi mortal Life, in which the World Rom. 8. lives, might be denied and relinquifhed: And ^^' for this Reafon it is, that nothing lefs than im-

! ! 12 "^^^f^ Rewards and eternal Manfions are pro- Heb. 12. mifed, that Men and Women might therefore J. 2. be encouraged willingly to forfake the Vanity and flefhly Satisfaftions of the World, and encounter, with Boldnefs, the Shame and Suffer- ings they muft expeft to receive at the H^^nd of, it may be, their neareft Intimates and Relations.

For if the Chriftian Religion had admitted the Poffeffion of this World in any other Senfe, than the fimple and naked Ufe of thofe Creatures really given of God for the NecefTity and Convenience of the whole Creation: For In- Mat. i^'{[^Y^Q^^ (jij it allow all that Pride, Vanity, Luke 0 ^^^^^^''^^y- I^<^nip, Change of Apparel, H07 ^^, nours. Preferments, Fafliions, and the cufto- Vh. 2. 1 2. mary Recreations of the World, with whatever Col. 3. 1- niay delight and gratify their Senfes? Then whiit need ot a daily Crols, a felf-denyinc

Jsieb. 13. Trembling, feeking thelliings that are above.

liife, working out Salvation with Fear and

havinjj

No Crofs^ no Crown, 233

having their I'reafurc and Heart in Heaven, Pr. 1 12. i \-\o idle l^alking, no vain Jclting, but fearing ^^^^- ^^' and meditating all the Day long, undergoing p^' ^ all Reproach, Scorn, hard Ulage, bitter Mock- ^^^ ing^. and cruel Deatlis? What need thefeLukeiS. Things? And why fhould they be expefted in 23. order to that glorious Immortality and eternal r^' ^'' Crown, if the Vanity, Pride, Expcnce, Idle- Hek 10, ncfs, Concupifcence, Envy, Malice, and 33. whole Manner of Living among the ( called ) Ch. 11. Chriftians, were allowed by the Chriilian Re- 37- 3^- ligion? No certainly, but as the Lord Jefus Chrift well knew in v/hat foolifh Trifles and vain Plealures, as well as groffcr Impieties, the Minds of Men and Women v/ere fixed, and how much they were degenerated from the heavenly Principle of Life, into a luftful or unlawful Seeking after the Enjoyments of this perifhing World, nay, inventing daily new. Satisfactions to gratify their carnal Appetites, fo did he not lefs fore fee the Difficulty that all would have to relinquifh and forfake them at his Call, and with what great Unwillingnefs they would take their Leave of them, and be wean-*Lyj.g5^ ed from them. Wherefore to induce them to 20. it, he did not fpeak unto them in the Lan- Ch. 12. guage of the Law, that they fliould have an 32earthly Canaan, great Dignities, a numerous ' IfTue, a long Life, and the like: No, rather Col. i, the contrary, at leaft to take thefe Things in 13. their Courfe •, but he fpeaks to them in an ^ '^^^'' higher Strain, namely, * " He affures them ^ P* " of a Kingdom and a Crown that are Immor- 28. * ^' tal, that neither Time, Cruelty, Death, Jam. 2. 5. ^' Grave, or Hell, with all its Inftruments, M^ 15, ^^ fhall ever be able to difappoint, or take a- H- ^S*

" way,

2^4 ^^ Crofsj no Crown.

Rom. s. "^ way from thofc wI:o fliould believe and i£) 2 '' ^bcyHim". Further, " That they fhould, J*'' ' ' '^ be taken into that near Alhancc of loving ch. 12.2/' Friends, yea, the intimate divine Relation I Vet. 2. '' of dear Brethren, and Co-Heirs with Him ^^; ^ '' of all Celeftial Happin^^fs, and a glorious 20 to M '^ Immortality''. Wherefore if it be recorded, z Tini^. '' Th'dt thofe who heard not Mofes were to 5. 6. '' die, much more they who refufe to hear Mai. 19. " and obey the Precepts of this great and cter- ^7' ^^' '' nal Rewarder of all that diligently feek and

22. §• ^- And therefore it was that he was

John 15. plcafed to give us, in his own Example, a *°- Talle of what his Difciples muft expeft to

drink deeply of, namely, The Cup of Selfdenial, cruel Tryals, and moil bitter Afflifti- ons: He came not to confecrate a Way to the eternal Reft, through Gold and Silver, Ribbons, Laces, Points, Perfumes, coftly Cloaths, curious Trims, exaft Dreffes, rich Jewels, plealant Recreations; Plays, Treats, Balls, Mafques, Revels, Romances, Love-Songs, and the like Paftimes of the World: No, no, j^^^ ^^ Alas! But by forfaking all fuch Kind of Enter- 2^^ ^v; tainments, yea, and fometimes more lawful Luke 1 2. Enjoyments too; and chearfully undergoing 32> 5 3* the Lofs of Jll on the one Hand, and the Re- 34> 3Sy proach. Ignominy, and the moil cruel Perfe- ^ * cution from ungodly Men on the other. He needed never to have wanted fuch Variety of worldly Pleafures, had they been luirable 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: But he tliat commanded to feek another Country^ and

No Crojs^ no Crown. 235

to lay lip Trcaftire in the Heavens that fade not M^'^t. 1 6. aivay^ and therefore char<:^''l them, never to '9 20, be much inquifitive about what they JJjould Eat ^ ^^' ^^' Vrtnk^ or put on^ becauie (faith he) after j rim. thefe T^hings the Gentiles^ that knew noJ God., 6, 6 to do^feek •, ( and Chriftians that pretend to know ''• him too ) but having Food and Ray men t there- ^^* ' ^vith be content: He, I fay, that enjoined tills Doctrine, and led that holy and lieavenly Example, even the Lord Jesus Christ, bad them, that would be his Difciples, take up the Ja'fneCrojs^ andfolloivhim.

§.3.0 who will follow him! Who will Heb. t^ be true Chriftians? We muft not think to fteer 10. another Courfe, nor to drink of another Cup than hath the Captain of our Salvatipn done before us: No, for ' tis the very Queftion lie alked James and John, the Sons of Zebedee of old, when they defired to fit at his right and left Hand in his Kingdom, Are ye able to Mat. 20: drink of the Cup I floall drink of., and to ba bap- 23. 22* tized with the Baptifm that I am baptized withal^ Otherv/ife no Difciples, no Chriftians. Whoever they are, that would come to Chrift, and be right Chriftians, muft readily abandon every Delight that would fteal away the Affeftions of the Mind, and exercife it from the divine Principle of Life, and freely write a Bill ot Divorce for every beloved Vanity; and all under the ^Sun of Right eoufnefs., is fo, compared with him.

§. 4. But fome are ready to obje6l, ( who Obj- il will not feem to want Scripture for their Lufts, although it be evidently misapplied ) The Kingdom of God /lands not in VLeats., or in Dr:nksy or in AppareU i^c. Anfw. Right, therefore

2^6 No Crofs, no Crown.

it is that we ftand out of them. But furely,

you have the leaft Reafon of any to objeft this

to us, who make thofe things fo neceffary to

Convcrfation, as our not conforming to them,

renders us obnoxious to your Reproach •, wliich

how Chriftian, or refembling it is of die

Rightcoufnefs, Peace and Joy in which the

heavenly Kingdom (lands, let the juft Principle

in your own Confciences determine. Our

Converfation ftands in Temperance, and that

ftands in Righteoufnefs, by which we have

obtained that Kingdom, your Latitude and

Excefs have no Share or Intereft in. If none

Rom. 6. therefore can be true Difciples, but they that

Ij^"^' ^j^come to bear the daily Crofs, and that none

1 Pet'. 4. t>^^iir the Crofs, but thofe who follow the Ex-

13. ample of the Lord Jefus Chrift, dirough his

Tit. 2. Bapdfm, and Afflidtions, and Temptations;

"' ^^' and that none are fo baptiz'd with him, but

loh. i.Q ^hofe whofe Minds are retired from the Vani-

R©m. 6. ties in which the Generality of the World live,

6. and become obedient to the holy Light and

Gal. 2. divine Grace, with which they have been en-

^?' lightened from on High, and thereby are daily

ch! 6. 4. exercifed to the crucifying of every contrary

>o. Light: If none are true Difciples but fuch,

( as moft undoubtedly they are not ) then let

the People of thefe Days a little foberly refle6t

upon themfelves, and they will conclude.

That none who live and delight in thefe vain

Gal. 5. Cuftoms, and this un-Chrift-like Converfation,

*"*• can be true Chriftians, or Difciples of the cj-ucified Jefus : For otherwife, how would it be

a Crofs? Or the chriftian Life matter of Diffi-

<pulty and Reproach ? No, the Offence of the

Crofs

No Crofs^ no Crown. 237

Crofs would foon ceafe, which is the Power of i Cor. i. God to them that believe; that every Lull ^ 7> ^^- and Vanity oiay be lubdued, and the Creature brought into an holy Subjeftion of Mind to the heavenly Will of its Creator. For therefore has it been faid, that Jefus Chrift was and is manifefted, that by his Holy, Self-denying Life and Doftrine, he might put a Baffle upon the proud Minds of Men, and by the Immor- Ver. 27, tality he brought, and daily brings to Light, 28, 29. he might ftain the Glory of their fading Refts and Pleafures; 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 Heb. 4. are [e en are Temporal ( and thofe they were, i to 12. and ail true Chriftians are to be, redeemM froni refting in ) but the Things that are Hot feen^ 2 Cor. 4, are Eternal-^ thofe they were, and all are to i, 7, 8. be, brought to, and have their Affedlions chiefly fixed upon.

§. 5. Wherefore a true Difciple of the Lord Jefus Chrift, is to have his Mind fo converfant about heavenly Things, that the Things of this World may be ufed, as if they were not: That having fuch Things as are necejjary ^^^iTim.6. convenient., he he therewith Content.^ without 8. the Superfluity of the World, whereby the Pleafure, that in Times oflgnorance was taken in the Cuftoms and Fafhions of the World, may more abundantly be fupplied in the hidden and heavenly Life of Jefus: For unlefs there be Rom. 5 an abiding in Chrift., it will be impofl;ible to 6, 7, 8, bring forth that much Fruit which he requires at the Hands of his Followers, and wherein his Father is glorified. But as its clear, that fuch

23 S No Crofs^ no Crown.

as live in the Vanities, Pleafures, Recreations John 15. and Lufts of tiie Worki, abide not in bim^ nci- ^' ther know him^ ( for tliey that know him, depart from Iniquity ) fo is their abiding and delighting in thofc bewitching Follies, the very Reafon why they are fo ignorant and infenfiblc of him: Him "u^ho continually Jlands knocking at ^^^'- 3- the Door of their Hearts^ in whom they ought ^°' to abide, and whofe divine Pov/er they fhould

know to be the Crofs on which every beloved Lufr and alluring Vanity fhould be ilain and crucified; that fo they might feel the heavenly Life to fpring up in their Hearts, and them- Colossians 3:1, r^iy^3 J.Q ]j^ quickened to feek the Things that Kom ^ ^^^ above; that -vjhen Chrift jhall appear^ they might appear with him in Glory ^ who is over all^ God blejfed for ever. Amen.

CHAP. XVII.

§. I. I'he Cuftoms, Fajhions^ ^c. which make tip the Attire and Pleafure of the Jge^ are Enemies to inward Retiranent. §. 2. Their End is to gratify Lull. §. 3. Had they been Soiidj Adam and Eve had not been Happy ^ that never had them. §. 4. But the Confidence and Preftimption of Chrifiians ( as they would be called) in the Ufeofthem^ is Abomiyiahle. §. 5. Their Authors further con- demn them., who are ufually loofe and vain People. §. 6. Mojlly borrowed of the Gentiles., that knew not God. §. 7. An Objec- tion of their Ufcfulnefs confidered and anfwered., and the Obje£Iors reproved. §. 8. The heft Heathens abhorring what pretended Chriftians

No Crofs^ no Cro-wn. 239

tians plead for. §. ^.ThcUfe cfthefcThhi^s encourages the Authors and Makers of them to continue in them. §. 10. The Ohjetlion of the Maintenance of Families anfiver'd. None mufl do Rvil^ that Good fljould folloiv: But better Employs may he found more ferviccable to theV/orld. §. 11. Another OhjeBion anfiver ed: Go d no Author of their Invent ions ^ and fo not excufahle by his Inflituticn. §. 12.. People pleading for thefe Vanities^ fhew ivhat they are. An exhortation to be Weighty and Ccnftderate. A great Part of the Way of true Difciplefhip^ is to abandon this School and Shop ^/ Satan.

§. I. TVT EXT, thofc Cuftoms X^ ons, wliich make u|

Cuftoms and Fafliiip the com- mon Attire and Converfaticn of the Times, do eminently obftruil the inward Retirement of People's Minds, by which they may come to behold the Glories of Im.miCrtality: Who in-^^^l- ^2. ftead of fearing their Creator in the Days of j* , their Youth, and feeking the Kingdom of God ^g^ ^o "' in the iirft Place (expecting the Addition of 31! fuch other Things as may be neceffary and convenient, according to the Injunftions of God, and the Lord Jefus Chrift, ) as foon as they g^^^* '^^ can do any Thing, they look after Pride, Va- ^Tim 2 nity, and that Converfation which is moft de- 16, 21/ lightful to the Flefli, which becomes their 22. moft delightful Entertainment: All which do-^P^- 4 but evidently beget luftful Conceptions, ^^dj^* ^^ inflame to inordinate Thoughts, wanton Dif-*i8^' i^^ courfes, lafcivious Treats, if not at laft to 20. wicked Aftions. To fuch it is tedious and ^^^PofFenfive to fpeak of Heaven, or another Life: ^^' '"'

Bid.

240 ^^^ Crofs^ no Crdwn,

Bid themreficft upon their Aclions, not gfieye the lioly Spirit; confider of an eternal Doom, prepare for Judgment: And the bed Return that is ufual, is reproachful Jefts, prophane Repartees, if not direct Blows. Their Hioughts are otherwife employed: Their ^.^ MurPiings are too fliort for them to \Vafli, to ^^^ -^' ^' fmooth, to paint, to patch, to braid, to curl, Eph. 5, to gum, to powder, and otherwife to Attire 3j^4- aiui adorn themfelvcs; whilft their Afternoons I Tim. ^^^ ^^ commonly befpoke for Vifits, and for t xlm Pl^y^^ 5 where their ufual Entertainment is fome 4, 4^ Stories fetch'd from the more approved Ro- Pfal. 12, mances; fome ftrange Adventures, Ibm.e paf- 2> fionate Amours, unkind Refufes, grand Impe-

^' diments, importunate Addrefies, miferable Chap. 6, Difappointments, wonderful Surprifes, unex- 9. pefted Encounters, Caftles furprized, impri-

If. 5, 12. foned Lovers refcued, and Meetings of fup- Chap, pofed dead ones: Bloody Duels, languifhing Ibid ^Tq ^^oi^^^s ecchoing from folitary Groves, overgo 4. ' heard mournful Complaints, deep-fetch'd Sighs fent from w^ild Deferts, Intrigues managed w^ith unheard of Subtilty: And whilft all Things feem at the greateft Diftance, then are dead People Alive, Enemies Friends, Defpair turned to Enjoyment, and all their Impoffibilities reconciled: Things that never were, are not, nor ever fliall or can be, they all come to pafs. And as if Men and Women were too ilow to anfwer the loofe Suggeftions of corrupt Nature; or were ' too intent on more divine Speculations and heavenly Affairs, they have all that's poffible for the moft extravagant Wits to invent, not only exprefs Lyes, but utter Impollibilities to very Nature, on Purpofe

No Crofs^ no Croivju 24^

pofe to excite their Minds to thole idle PafTions, anct intoxicate their giddy Fancies with iweliing Notiiings, but airy Ficfbions; which not only confume their Time, effeminate their Natures, debafe their Rcalbn, and fet them on work to reduce thefe Things to Praftice, and make each Adventure theirs by Imit.irion; but if dillippointed, ( as who can otherwife expeft from fuch meer Phantafms ) the prefent Remedy is Latitude to the greateft Vice. And yet thefe are fome of their men: innocent Recreations, which are the very Gins of Satan, to enfnare People: Contrived moll agreeable to their Weaknefs, and in a more infenfible Manner maftering their Affections, by Entertain- ments moft taking to their Senfes. In fuch Occafions, 'tis their Hearts breed Vanity, and their Eyes turn Interpreters to their Thoughts, Prov. 7, and their Looks do whifper the fecret Inflam-^o*^^^^- mations of their intemperate Minds •, wandering fo long Abroad, till their lafcivious Act- ings bring Night home, and load their Minds and Reputations with Luff and Infamy.

§. 2. Here is the End of all their Fafhions and Recreations, to gratify the Ltift of the Eye^ the Lufl of the Flefh, and the Pride of Life: Jr "^,^" Clothes that were given to cover Shame, now ^' want a Covering for their fliameful Excefs; and that which fhould remember Men of loft Innocency, they pride and glory in: But the hun- dredth Part of thefe things coft Man the Lofs of Paradife, that now make up the agreeable Recreation, ay, the Accomphfhment of the Times. For as 'twas Adam's Fault to feek a Satisfaction to himfelf, other than what God ordained: So it is the Exercife, Pleafure and R rerttfli(;T;

No Crofs^ no Crown.

Pcrfec?tion of the Age, to fpend the greateft

Portion of their Time in Vanities, which are

a divine Life, that they are deftruftive of it.

§. 3. Were the Pleafures of the Age true and folid, Adam and Eve had been milerablef in their Innocency, who knew them not: But as 'twas once their Happinefs, not to know them in any Degree, fo it is Theirs, that know Chrift indeed, to be by his eternal Power rej;ph^ 2, deem'd and raifed to the Love of Immortality: I to 5. Which is yet a Myftery to thofe who live and Col. 2, have Pleafure in their curious Trims, rich and '3- changeable Apparel, nicety ofDfcis, inven- 14.^1/* tion and imitation of Fafhions, coilly Attire, 16* 17,' mincing Gates, wanton Looks, Romances, 18. Plays, Treats, Balls, Feafts, and the like Con- Tit. 2, verfation in Requeft: For as thefe had never

i'' ^^' been, if Man had ftaid at home with his Creaionics c.

V tor, and given the entire Exercife of his Mind

Matt. 7, to the noble Ends of his Creation; fo certain i7> ^^> it is, that the ufe of thefe Vanities is not only l^' a Sign that Men and Women are yet ignorant ^om. , ^f j-j^^jj. ^j,^j^ ^^fl. ^j-^^ Pleafure, but it greatly

Mat. 16, obfti-uftsand hinders the Retirement of their

:ii>- Minds, and their ferious Enquiry after thole

1 Cor. 6, Things that are Eternal. O, that there fhotild

1^/ ^^ be fo much Noife, Clutter, Invention, Trafj. ^^' fick, Curiofity, Diligence, Pains and vaft Ex-

Ifa. 40, 6. pence of Time and Eftate, to pleafe and gra-

I Pet. I, tify poor vain Mortality! And that the Soul,

'^^' the very Image of Divinity it felf, fhould have

fo little of their Confideration \ What, O what

more pregnant Inftanccs and evident Tokens

can be given, that 'tis the Body, the Senfes,

the Cafe, a little FJefh and Bone covered with

Skin^ the Toys, Fopperies, and very Vanities of this mortal Life and perifhing World, that pleafe, that take, that gain them; on which they dote; and think they never have too mucli Time, Love or Money, to bellow upon them.

§. 4. Thus are their Minds employ'd^ and Luke S, fo vain are they in their Imaginations, and p^* dark in their Underftandings, that they not ^^ ' [ only believe them Innocent, but perfwade Chap, themfelves, they are good Chriftians all this lo, 17* while; and to rebuke them is worfe than He- ^^^P^ refy. Thus are they Strangers to the hidden ^^'^ ^* Life; and by thefe Things are they diverted,5^ [^^ from all ferious Examination of themfelves; Ifa. 58, and a little by- rote-Babble, with a forc'dZeal, ^ 2, to of half an Hour's Talk, in other Men's Words, V^' g which they have nothing to do with, is made \' ^^ Sufficient; being no more their States, or at 21. lead their Intention, as their Works fhew, 2Tim. 3, than 'twas the Young Man's in the Gofpel, 4- ^ that faid, He would go^ and did not. Butalas!^** * ^ Why? Oh, there are other Guefts! What ' ' afe they? Pharamond, Cleopatra, Caflandra, Clelia; a Play, a Ball, a Spring-Garden; the Park, the Gallant, the Exchange, in a Word> the World. Thefe Stay, thefe Call, thefe are Importunate, and thefe they Attend, and thefe are their moil familiar Aflociates. Thus are their Hearts captivated from the divine Exercife; nay, from fuch external Affairs, as im- mediately concern fome Benefit to themfelves, or needy Neighbours; pleafing themfelves with the received Ideas of thofe Toys and Fopperies, into their locfe and airy Minds: And if in all Things they cannot pradife them, R 2 becaufe

244 ^^ Crofsj no Crczvn.

bccaufe they want the Means of it, yet as much as may be, at Icaft to dote upon them, be taken with them, and willingly fuffer their Thoughts to be hurried after them. All which.p;reaLly indifpofes the Minds, and diftrafts the S A!.-^ of People from the divine Life and Principle of the holy Jefus: But as it hath been ofe^n faid, more efpecially the Minds of the jr Younger fort, to whom the like Divertifements

^/ ( where their Inclinations being prcfented with Jer. 2, 5. what is very fuitable to them, the y become Keel. 1 1, 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 fjil of Glory: So vain, lobiind, and fo very infeniible are Men and Women, of what tri!jy Rom. 13, n^akes a Difciple of Chrift. 0/ Tbal they would IVlit \^c P^^^^^ ^^ ^^^fi Things^ and watch (out cf 7, to 14! '^^^ ^'^^^fi y^inities^ ) for the coming of the Lcrd^ left being unprepared^ and taken up with other Gucfts^ they enter 7iot into his everlajting Rell.

§, 5. Tiiat which further manifefts the un- ]awfulnefs of theJe numerous Fafliions and Recreations is, that they are either the Inventions of vain, idle, and wanton Minds, to gratify their own Senfualities, and raife the like wickcd Curiofity in others, to imitate the fame; by which nothing but Luil and Folly are pro-^ niored: Or the Contrivances of indigent and impoverished Wits, v/hp make it the next Way for their Maintenance: In both which Refpecls, and upon both which Confiderations, they ought to be detefled. F^or the firfl licenfes p;jfpref$ impiety ^ un'>}^ the latter countenances a

wretched

No Crofs^ no Crozv^j. 245

wretched Way of LivLlihoo 1, and confcquently diverts from more lawful, more Icrviceable, and more neceffary Employments. That fuch Pcrfons are both the Inventor^ and Aftor^. of all thefe Folhes, cannot be difficult to dcmoi^- ftrate: For were it polliblr, that any one could bring us Father Adam's Girdle, and Mother Eve's Apron, wliat laughing, what fleering, what mockiiig of their homely Fafhion would there be? Surely their Taylor would find but litde Cuftom, although we ^^"' 3> Read, ^iwas God hi mf elf that made them Coats ^^* of Skins, Thehkemay be asked, of all the other Vanities, concerning the holy Men and Women through all the Generations of holy Writ. How many Pieces ot Ribband, and what Feathers, Lace-bands, and the like, did Adam and Eve wear in Paradife, or out of it? What rich Embroideries, Silks, Points, &c. had Abel, Enoch, Noah, and good old Abraham? Did Eve, Sarah, Sufannah, Elifabeth, and the Virgin Mary ufe to curl, powder, patch, paint, wear falle Locks of ftrange Colours, rich Points, Trimmdngs, lac'd Gowns, embroidered Petticoats, Shoes and Slipflaps lac'd with Silk or Silver Lace, ^

and ruffled like Pigeons Feet, with feveral Yards, if not Pieces of Ribbands? How many Plays did Jefus Chrift and his A^poftles recreate themfelves at? What Poets, Rom.ances, Comedies, and the like, did the Apoftles and Saints make, or ufe to pafs away their Time^P^^?' ^' withal } I know they bid all redee7n their ^ime^ ^' ^^'^ ^' to avoid foolifh "Talking^ vain Jejiing^ praphane \s, B ablings and fabulous Stories \ as what tend to 2 Tim. 2, Ungodlinefs: And rather to watch^ to.ivork out ^^^> 22. R 3 thlr

246 No Crofs^ no Crcwn.

Mat. 25, their Salvation wilh fear and tremblings to flee p3: foolijh and youthful Lufls^ and to follow Right e- 12/13. ^^^y^^A P^^^^-i Goodnefs^ Love^ Charity-^ and C0L3, i,/^ mind the "Things that are Jbove^ as they 2, 3- would have Honour ^ Glory ^ Immortality and Rom. 2, eternal Life.

'7' §, 6. But if I were afked, whence came

they then? I could quickly Anfwcr, From the Gentiles^ that knew not God-, ( for fome amongft them detefted them, as will be fhown) they were the Pleafures of an effeminate Sardanapalusy a fantaflick Miracles^ a comical AriHophanes^ a prodigal Charaxus, a luxurious Arijlippus; and the Praftices of fuch Women, as tht infamous Clytemneftra^ the painted Jezebel^ the lafcivious Campafpe^ the immodeft Pojlhumia^ the coftly Corinthian LaiSy the mofr impudent Flora^ the wanton a^gyptian Cleopatra^ and moil infatiable Meffalina: Perfons whofe Memories have flunk through all Ages, and thdX carry with them a perpetual Rot: Thefe, and not the holy Self-denying Men and Wornen in ancient Times, were devx)ted to the like Recreations and vain Delights. Nay, the more fober of the very Heathens themfelves, and that upon a Principle of great Virtue, as is by.^11 confefled, detefted the like fqlly and wanton Praftices. There's none of them to be found in Plato, or in Seneca's Works: Pythagoras, Socrates, PhociOK, Zeno, &,c. did not accuftom them- jfelves to thcfc Entertainments. The virtuous Penelope, thechafteLucRETiA, thegrave Cornelia, and rnodeft Pontia, with many pihefs, could find themfelves Employment fpQugh;jiu:rg{]: tljpif Children^ Servants ^nd

No Crofsy no Crown. 247

bours: They, though Nobles, next their Devotion, delighted moll in Spinning, Weaving, Gardening, Needle-work, and fuch like good Houfe-wifery and commendable Entertainmtnt: Who though called Heathens, ex- prels'd much more Chriftianity in all their Adlions, than do the wanton, foolifli People of this Age, who notwithftanding will be called Chriflians. But above all, you Playmon- gers, whence think you, came your fo paffionately beloved Comedies? Than which, as there is not any one Diverfion, th^it^s more Pernicious, fo not one more in Eileem, and fondly frequented? Why I will tell you, their Great Grand-Father was an Heathen, and that not of the beft Sort: His Name was Epi- CHARMus. 'Tis true, he is called a Philofopher, or a Lover of Wifdom •, but he w^as only fo by Name, and no more one in Reality than the Comedians of thefe Times are true Chriflians. 'Tis reported of him by Suidas, a Greek Hiftorian, that he was the firft Man who invented Comedies j and by the Help of one Phormus, he made alfo fifty Fables. But would you know his Country, and the Reafon of his Invention? His Country was Syracufe, the chief City in Sicily, famous for the Infamy of many Tyrants; to pleafe and gratify the Lufts of fome of whom, he fets his Wits to work. And don*t you think this an ill Origin nal? And is it lefs in any one to imitate, or juftify the fame, fince the more fober Heathens have themjelves condemned them; nay, js it not abominable, when fuch as call themfelves Chriitians, do both imitate and juftify the like LnycntioHS? Nor had the melancholy R 4 Tragedies

248' No Crcfs^ no Cro\x:n.

Tragedies a better Parentage, namely, one Thespis, an Athenian Poet-, to whom they ahb do afcribe the Original of that impudent Ciiftom of painting Faces, and the Counterfeit, or Reprefentation, of other Perfons by cliangc of Habit, Humours, &c. all which are now fo much in Ufe and Reputation with the great Ones of the Times. To thefe let me add that poetical Amorofo, whom an inordinate PafTion of Love firft tranfported to thofe poetical Raptures of Admiration, ( indeed fordid Effeminacy, if not Idolatry ) they call him. Alcman, or Alcina, a Lydian: He being exceedingly in Love with a young \Vo- • man of his own Country, is faid to have been the firil Perfon that gave the World a fight of that Kind of Folly, namely, Love-ilories and Verfes; which have been fo diligently imitated by almoft all Nations ever fince in their P^omances. €bj. 2. §.7. I know that fome will fay, but we have many Comedies and Tragedies, Sonnets^ Ketches, &c. that are on purpofe to reprehend Vice, from whence we learn many com- mendable Things. Though this be fhameful, yet many have been wont for want of Shame or Underflanding, or both, to return me this for Anfwer. Now I readily fliall confefs, that ''twas the next Remedy amongft the Heathens, againft the common Vices, to the more grave ^nd moral Leftures of their Philofophers, of which Number I fliall inllancetwo: Euripides, whom Su I DAS calls a learned, tragi- gal Poet; and Eupolis, whom the fame Hiftorian calls a comical Poet. The firft was a Man fo chafte-, ;ijid therefore fo unlike thofe of

our

No Crofs^ no Crozv>f. 249

cur Days, that he was called m i ^ o r v n h s or cne that hated IVomen^ that is wanton one^, for otherwife he was twice Manird: The other he charafters as a moft fcvere Rcprchcnder of Faults. From which I gather, that their Defign was not to feed the idle, lazy Fancies of People, nor nieerly to g.^t Money; but fince by the Means of loofe Wits, the People had been debauched, dieir Work was to reclaim them, renderiPig Vice ridiculous, and turning \Vit againfl Wickednefs. And this appears the rather, from the Defcription given, as alfo that Euripides was fuppofed to have been torn in Pieces by wanton Vv'om.en; which doubtlefs wis for declaiming againft their Impudence: And the other being flain in the Batcle betwixt the Athenians and Lacedemonians, was fo regretted, that a Law was made, that fuch Poets fhould never after be allowed to bear Arms: Doubtlefs it was becaufe in lo^ fing him, they loft a Reprover of Vice. So that the End of the approved Comedians and Tragedians of thole Times, v/as but to reform the People by making Sin odious: And that not fo much by a rational and argumentative Way, ufual with their Philofophers, as by fliarp Jeers, fevere Refleftions, and rendering Lheir vicious Actions Ihamefol, ridicu- lous and deteftable; fo that for Reputationiake they might not longer be guilty of them: Which to me is but a little fcfter than a Whip, or a Bridewel. Now if you that plead for them, will be contented to be accounted Heathens, and thofe of the more diffolute and wicked Sort too, that will fooner be jeer'd, than argued out of your Sins, w^ fhall acknowledge

250 No Crofs^ no Crovjyi.

ledge to you, that fuch Comedies and Trago dies as thefe, may be ferviceable: But then for Shame, abufe not the Name of Jefus Chrift fo impudently, as to call your felves Chriftians, whofe Lufts are fo ftrong, that you are forc'd to ufe the low Shifts of Heathens to repel them: To leave their Evils not for the Love of Virtue, but out of Fear, Shame, or Reputation. Is this your Love to Jefus? Your Re- verence to the Scriptures, that through Faith are able to make the Man of God perfeft? Is all your Prattle about Ordinances, Prayers, Sacraments, Chriftianity, and the like come to this: that at lad you muft betake your felves to fuch Inftrudors, as were by the fober Heathens permitted to reclaim the mod vicious of the People that were amongft them? And fuch Remedies too, as below which there is nothing but coi'poral Punifli.ment?

§. 8. This is fo far from Chriftianity, that piany of the nobler Heathens, Men and Wo-- men, were better taught and better difpofed; they found out more heavenly Contemplations, and Subjefts of an eternal Nature, to meditate i,]pon. Nay, fo far did they outftrip the Chriftians of thefe Times, that they not only were exemplary by their grave and fober Convcrfation, but for the publick Benefit, the Athenians, inftituted the Gynascofmi, or Twenty Men, who flioukl make it their Bufinefs to obferve the People's Apparel and Beha- viour; tlxat if any w^ere found immodeft, and tp demean thcmfclves loo:ly, they had full Authority to punifli them. But the Cafe is alterM, 'tis punifhabk^ to reprove fiich: Yes, its Matter of the greatefl Contumely and Rcr

proach;,

Ko Crcfs^ no Ocujn.

proach. Nay, fo Impudent are fome grown in their Impieties, that they fport thcnileh^es with fuch religious Perfor.s; and not only manifcft a g'^eat neglcft of Piety, and a feverc Life, by their own Loofnefs, but their extreme Contempt of it, by rendering it Ridiculous through comical and abufive Jefls on publick Stages. Which, how dangerous it is, and apt to make Religion httle worth, in the People'^ Eyes, befide the Dcmonilration of this Age, let us remember, that Aristophanes had not a readier Way to bring the Reputation of Socrates in queftion with the People, who greatly revenced him for his grave and virtuous Life and Doctrine, than by his abufive Reprefentations of him in a Play: Which made the airy, wanton, unliable Crowd, rather part jefl. Nor can a better Reafon be given, why the poor fakers are made fo much the Scorn of Men, than becaufe of their fevere Reprehenfions of Sin and Vanity, and their Self- denying Converfation, amidft fo great Intern* perance in all worldly Satisfaftions: Yet can luch Libertines all this while ftrut and fwell for Chriftians, and ftrut it out againft Precept:^nd Example; but w^e muft be Whimfical, Conceited, Morofe, Melancholy, or elfe Hereticks. Deceivers, and what not? O Blind- nefs! Pharifaical Hypocrify! As if fuch were fit to be Judges of Religion •, or that 'twere poffibk for them to have a Sight and Senfc of true Rehgion, or really to be Religious; whilft darkened in their Underftandings by the God of the Pleafures of this World, and their ^iDd§ fo wr^p; up in exfernal Enjoyments, ^nd

252 No Crcfs, no Crown.

• the Variety of worlr^y Delights : No, In the

Na7uc of the everlajting God, you mock him o.fid deceive your Souls; for the izrath of the /Amighty is againft you all^ whilfl in that Spirit and Condition: In vain are all your Babbles andfet Performances^ God laughs you to Scorn; his Anger is kindling becaufe of thefe Things. "Wherefore be ye warned to Temperance and repent.

§. 9. Befides, this Sort of People are not only wicked, loofe and vain, who both invent and aft thefe Things -, but by your great Delight in fuch vain Inventions, you encourage them therein, and hinder them from more honeft and more ferviceable Employments. For what is the Reafon, that moft Commodities are held at fuch exceffive Rates, but be- caufe Labour is fo very dear? And why is it fo, but becaufe fo many Hands are otherwife beftowed, 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 fhall pre fen t them with a new ( and pretendedly more convenient ) Fafhion; and that perhaps, before the former coftly Habits fhall have done half their Service: Which either muft be given away, or new vampt in the Cut moft Alamode. O Prodigal, yet frequent Folly! §. 10. I know I am coming to encounter Obj. 3. the moft plaufible Objeftion they are ufed to urge, when driven to a Pinch, viz. " But " how fliallthofe many Families fubfift, whofe ^' Livelihood depends upon fuch Faftiions and *' Recreations as you fo earneftly decry?'' I Anfvoer -, It is a bad Argument to plead for

the

No Crojsj no Croivru :

the CommiiTion of the Icaft Ev 1, that never fo great a Good ma*' cone of it: If you and they have made Wickedncfs your Plcafure and your Profit, be ye content, that it fliould be your Grief and Punifliment, till the one can learn to be without fuch Vanity, and the others have found out more honell Employnients. '1 is the Vanity of the few great Ones, that makes fo much Toil for the many Small; and the great Excefj of the One, occafions the great Labour of the Other. Would Men learn to be ccncented with few Things, fuch as are neceffaiy and convenient, the ancient Chri[>ian Life, all Things might be at a cheaper Rate, and Men might live for little. If tlie Lan'J'ords had lefs Lufts to fatisfy, the Tenants might have lefs Rent to pay, and turn from Poor to Rich, whereby they might be able to find m.ore honeft and domeftick Empu)yments for their Children, than becoming Snarpers, and living by their Wits, which is but a better Word for their Sins. And if the Report of the more intelhgent in Hufbandry be credible, Lands are generally improveable Ten in Twenty: And were there miore Hands about more lawful and ferviceable Manufaftures, they would be Cheaper and greater Vent might be made of them, by which a Benefit would red.ound to the World in general: Nay, the Burden hes the heavier upon the laborious Country, that fo many Hands and Shoulders ( as have the Luft-Caterers of the Cities ) fhould be wanting to the Plow and ufeflil Hufbandry. If Men never think themfelves rich enough, they may never mifs of Trouble and Employment; but thofe who can take

the

254 No Crofs^ no Crown.

♦

the primitive State, and God^s Creation fof their Model, may learn with a little to be contented 'y as knowing that Defires after Wealth, do not only prevent or deftroy true Faith, but when got, increafe Snares and Trouble. It is no evil to repent of Evil-, but that can't be, v/hilft Men maintain what they Ihould repent of: It is a bad Argument to avoid Temperance, cr juftify the contrary, becaufe otherwife the Aftors and Inventors of Excefs would want a Livelihood; fince to feed them that Way, is to nurfe the Caufe, inftead of ftarving it. Let fuch of thofe Vanity-Huckfters as have got fufficient, be contented to retreat, and Ipend it more honeftly than they have got it -, and fuch as really are Poor, be rather help'd by Charity to better Calhngs: This were more Prudent, nay, Chriftian, than to confume Money upon fuch foolifli Toys and Fopperies. Publick Work-houfcs would be effeftual Remedies to all thefe lazy and luftful Diftempers, with more Profit, and a better Confcience. Therefore it is that we cannot, we dare not fquare our Converfation by the World's: No, but by our Plainnefs and Moderation to teftify againft fuch extravagant Vanities •, and by our grave and fteady Life to manifeft our Didike, on God's behalf, to fuch intemperate and wanton Curiofity; yea, to deny our felves, what otherwife perhaps, we lawfully could ufe with a juft IndifFerency, if not Satisfaftion, becaufe of that Abufe that is amongft the Generality. Qi^. §. II. I know, that fome are ready farther

to objeft ; '^ Hath God given us thefe Enjoy- '^ ments on Purpofe to damn us, if we ufe

No Crofs^ no Crowjr, 255

*' them ? Anfw. But to fuch miferable, poor, filly Souls, who would rather charge the moft high and holy God, with the Invention or Creation of their dirty Vanities, than want a Plea to juftify their own Praftice, not knowing how for Shame, or Fear, or Love, to tlirow them off; I Anfwer, That what God made for Man's Ufe, was good, and what the bleficd Lord Jefus Chrift allowed, or enjoyned, or gave us in his moft heavenly Example, is to be i^^^^ ^^ obferved, believed, and practifed. But in the 14. whole Catalogue, the Scriptures give of both, Ch. 12. I never found the Attires, Recreations and ^^ ^9- Way of Living, fo much in Requeft with the ^° 5^* generality of the Chriftians, of thefe Times : No, certainly Go J created Man an holy, wife, fober, grave, and reafonable Creature, fit to govern himfelf and the World ; but Divinity was then the great Objeft of his Reafon and Pleafure ; all external Enjoyments of God's giving being for Neceflity, Convenience, and lawful Dehght, with this Provifo too. That the Almighty was to be feen, and fenfibly enjoy'd and reverenced, in every one of them. But how very wide the Chriftians of thefe Times, are from this primitive Inftitution, is not difficult to determine, although they make fuch loud Pretenfions to that moft holy Jefus, v/ho not only gave the World a certain Evidence of an happy Reftoration, by his own coming, but promifed his Affiftance to all that i^^^ ^ would follow him in the Self-denial and Way 12. of his holy Crofs ; and therefore hath fo fe- Ch. 15, verely enjoynM no lefs on all, as they would ^7> ^• be everlaftingly faved. But whether the Minds * ^'^^ f Men and Women, are not as profoundly

involveci

2^6 No Crofs^ no Crc^-^'n.

involved in all Excels and Vanity, as thofe who know him not any farther than by Hear-fay? And whether being thus baniflied the Prefcnce of the Lord, by their greedy feeking the Things that are below, and thereby having Jofl: the Taile of divine Pleafure, they have not feigned to themfelves an injaginary Pleafure, to quiet or fmother Confcience, and pafs their Time without that Anguiih and Trouble, which arc the Confcqucnces of Sin, that fo they Rom. 2, niight be at Eafe and Security while in the ^* ^ World, let their own Confciences declare. 5 ' ^' Adam's Temptation is rcprefented by the Maik J 3, Fruit of a Tree, thereby intimating the great 33 34* Influence, external Obje6ts, as they exceed in 5^ 3^ Beauty, cany with them upon our Senfes: So ^'^' that unkfs the Mind keep upon its conftant Watch, fo prevalent are viable Things, that hard it is for one to efcape being enfnared in them; and he fnall need to be only fometimes entrap'd to call fo thick a Vail of Darknefs ovcr the Mind, that not only it fhall with Plea- fure continue in its Fetters to Lull and Vanity, but proudly cenf.ire fdch as refufe to wear them, frrongly pleading for them, as ferviceable and convenient. That ftrange Pafnon do perilling Objects raife in thofe Minds, where Way is made, and Entertainment given to them. But Chrift Jcfus is manifefled in us, I John % and hath given unto us a Tafte and Under- ^' Handing of liim that is true; and to All, fuch a Proportion of his good Spirit, as is fufficient, wouki they obey it, to redeem their Minds from that Captivity they have been in, to Luft and Vanity, and entireiy ranfom them from the Dominion of all vifible Objeds, and what-

No Crofsy no Crovjn. ic^y

foever may gratify the Befires of the Eye^ the Luft of the FJc/Ij^ and the Pride of Life^ that they might he regenerated in their Minds ^ changed in their Affe^ions^ ayid have their whole Hearts fet on things that are above ^ where Moth nor Rufi can never pafs^ or enter ^ to harm or dcjlroy.

§. 12. But 'tis a manifL-fl: Sign, of what Mold and Make thofe Pcrfons are, who practice and pJcad for fuch ^Egyptian Ihameful Rags, as Pleafures. It's to be hoped that they never knew, or to be feared they have forgot the humble, plain, meek, holy, felf-denying and exemplary Life, which the eternal Spirit fanftifies all obedient Hearts into; yea, it's in- 5 dubitable, that either fuch always have been 2/ 2c! Ignorant, or elfe that they have loft Sight of Eph. 5, that good Land, that heavenly Country and 8,9,10, bleffed Inheritance, they once had fome glim- |^' ^5 mering Profpeft of. O that they would but withdraw a while, fit down, weigh and confider with themfelves, where rhey are, and whofe Work and Will they are doing! That they would once believe the Devil hatli not a Stratagem more pernicious to their immortal Souls, than this of exercifing their Minds in the foolifh Fafliions and wanton Recreations ot the Times! Great and grofs Impieties beget a Deteflation in the Opinion of fober Education and Reputation; and therefore fince the Devi) rightly fees fuch Things have no Succefs with many, it is his next, and fataleft Defign, to find fome other Entertainments, that carry lefs of Infeftion in their Looks, though more of Security, becaufe lefs of Scandal and more of Pleafiire in their Enjoyment, on purpofe to S bufy

25$ No Crofs^ no Crown.

bufy and arreft People from a diligent Search and Enquiry after thofe Matters which necelTa- Eph. 6, j.jjy concern their eternal Peace: That being Vjl Ic' ignorant of the heavenly Life, they may not i6[ 17,' be induced to prcfs after it; but being only 18. formally Religious, according to the Traditions and Precepts of others, proceed to their Cha. I, common Pleafures, and find no Check there- 16, to 23. from ( their Religion and Converfation for the ^h- 4' moft Part agreeing well together ) whereby an *2, 13. Improvement in the Knowledge of God, a going on from Grace to Grace, a growirg to i.ie Meafure of the Stature of Jefus Chrill Inmfelf, is not known: But as it was in the Beginning at Seven, fo it is at Seventy; nay, not fo Innocent, unlefs by Reafon of the old Saying, old Men are twice Children. Oh! the Myftery of Godlinefs, the heavenly Life, the true Chriftian, are another Thing! Wherefore we conclude that as the Defign of the Devil ( where he cannot involve and draw into grofs Sin) is, to bufy, 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 Progrcfs, and Obedience to the only true God, which is eternal Life; and thereby take up their Minds from heavenly and eternal JO '^ ^'Things: So thole who would be delivered Rom. I, from thefe Snares, iTiould mind the holy, juft, grave and fclf-denying Teachings of God^s Grace and Spirit in themfelves^ that they may rejeft and for ever abandon the like Vanity and Evil \ and, by a reformed Converfation, condemn the World of its Intemperance: So will the true Difciplefhip be obtained j for otherwife

Tit.

No Crofsy no Crown. 259

wife many enormous Confcquences, and pernicious Effects will follow. ^Tis to encourage fuch impious Perfons to continue and proceed in the like Trades of feeding the People's Lulls, and thereby fuch make themfclves Partakers of their Plagues: Who by continual frefh Defires to the like Curiofities, and that Way of fpending Time and Eflate, induce them to Ipend more Time in ftudying how to abufe Time; 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 Emif- laries, acceptable Sermons, infinuating 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 Refleftions, and divine Meditations, than the Attire, Sports, Plays, and Paftimes of this godlefs Age, the School and Shop of Satan^ hitherto fo reafonably condemned*

CHAP. XVIII.

§. I. But if thefe Cujloms^ i^c. were hut indifferent^ yet being abufed^ they deferve to he rejected. §. 2. The Abufe is acknowledged hy thofe that ufe them^ therefore floould leave them. §. 3. Such as 'pretend to Serioufnefs^ fhould exemplar ily withdraw from fuch hatitudes: A wife Farent weans his Child of what it dotes too much upon \ and we fhould watch over our f elves and Neighbours. §. 4, S 2 God

26a No Crofsj no Crown.

God in the Cafe of the Brazen- Serpent^ l£c, gives us an Example to put away the ufe of abufed Takings. §. 5. If the fe Things were fometimes Convenient^ yet when their ufe is prejudicial in Example^ they fhotdd be difufed. §. 6. Such as yet proceed to Love their unlawful Pleafures more than Chriji and his Crofs^ the Mi f chief they have brought to Perfons and Eftates^ Bodies and Souls, §. 7. Ingenious People know this to be true: An Appeal to God's Witnefs in the Guilty: "Their State that of Babylon. §.8. But Temperance in Food^ and Plainnefs in Apparel^ and fob er Converfation^ conduce mofl to Good: So the Apcfile teaches in his Epiflles, §. 9. Temperance enriches a Land: 'Tis apolitical Good^ as well as a religious One in all Governments, §. 10. U'^hen People have done their Duty to God,, it will be Time enough to think of plenfing themf elves, §. 11. An Addrefs to the Magiflrates and all People,, how to convert their Time and Money to better Purpofes,

5. I. T) U T fiiould thefe Things be as in- J3 different, as they are proved pernicioufly unlawful ( for I never heard any ad- vance their Pica beyond the Bounds ofmeer ladifferency ) yet fo great is their Abufe, fo \ iiniverfal the fad Effects thereof, like to an Infeftion, that they therefore ought to be reje6tedofall, efpecially thofe, whofe Sobriety hath preferv'd them on this Side of that Excefs, or whofe Judgmcr.ts ( though themfelves be Guilty ) fuggelt the FoUy of fuch Intemperance. For what is an indifi'erent Thing,

but

No Crojs^ no Crown. 261

but that which may be done, or left undone? Granting, I fay, this were the Cafe, yet doth both Reafon and Religion teach, that when they are ufed with fuch an Exccfs of Appetite, as to leave them, would be a crofs to their Defires, they have exceeded the Bounds of meer Indifferency, and are thereby rendered no lefs than Neceflliry. Which being a Violation of the very Nature of the Things themfelves, a perfeft Abufe enters; and confequently they are no longer to be confidered in the Rank of Things fimply indifferent, but unlawfuh

§. 2. Now that the whole Exchange of Things againfl: which I have fo earneftly contended, are generally abufed by the Excefs of almoft all Ages, Sexes and Qiialities of People, will be confefTed by many, who yet de- chne not to conform themfelves to them; and to whom, as I have underftood, it only feem$ lawful, becaufe ( fay they ) The Abufe of others^ Jhould be no Argument why we fhould 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 indifferent Nature: If fo, ( and Vanity never urg'd more ) I fay, there can be nothing more clear, than, fince they acknowledge their great Abufe, that they are wholly to be forlaken: For fince they may as well be let alone, as done at any Time, furely they fhould then of p Duty be let alone, when the Ufe of them is an ^ ^' ^ abetting the general Excefs, and a meer exciting others to continue m their Abufe, be- caufe they find Perfons reputed Sober to imi- 'ite them, or otherwufc give them an Exam-

'262 No Crofs^ no Crown.

pie: Precepts are not half fo forcible as Examples.

§. 3. Every one that pretends to Serioufnefs, ought to infpcd himfelf, as having been too forward to help on the Excefs, and can never make too much hade out of thofe Incony^niencies, that by his former Example he encouraged any to •, that, by a new One, he ^^^^^^^'may put a fealbnable Check upon the Intern- End. perance of others. A wife Parent ever withdraws thofe Objects, however innocent in them- felves, which are too prevalent upon the weak Senfes of his Children, on purpofe that they might be weaned: And 'tis as frequent with Men to bend a crvooked Stick as much the contrary Way, that they mig'it make it ftraight at laft. Thofe that have more Sobriety than others, fhould not forget their Stewardfhips, but cxercife that Gift of God to the Security of their Neif^dibours. 'Twas murdering Cain that UQn. 4, i^i-^^\^iy aflced the Lord, PFas he his Brother^ s ^' Keeper? For every Man is necelTarlly obliged

thereto; and therefore fhould be fo wife, as %o deny himfelf the ufe of fuch indifferent Enjoyments, as cannot be ufed by him, without too manifeft an Encouragement to his Neighl30urs folly.

§'. 4. God hath fufficiently excited Men to 2 Kings what is laid -, for in tlie Cafe of the Brazen- ]h^>'\■' Serpent, which was an heavenly Inftitudon and Type of Chrift^ Fie with great Difpleafure enjoyned it flipuld be broke fo pieces, becaufe 'diey were too fond:jnd doting upon it. Yes, the ycry Groves themicives, howeyer Pleafant for Situation, beautiful for their Wa{ks and Trees^ jT)ufl be cut down, and why? Only becaufe

No Cr^y}, no Crown. 263

they had been abufcd to idolatrous Ufcs. And what's an Idol, but that which the Mind puts an over Efbimate or Value upon? None can benefit themlclves fo much by an indifferent Thing, as others by not ufing that abufed Liberty.

§. 5. If thofe Things were convenient in themfeJves, which is a Step nearer NecefTity, than meer IndifFerency, yet when by Circumftances they become prejudicial, fuch Conveni- ency it felf ought to be put up •, much more what's but Indifferent, ffiould be deny'd. People ought not to weigh their private Satisfaftions more than a publick Good; nor pleafe themfelves in too free an Ufe of indifferent Things, at the Coft of being fo really prejudicial to the Publick, as they certainly are, whofe Ufe of them ( if no worfe ) becomes Exem- Pfa. 10, plary to others, and begets an Impatiency in 3 4their Minds to have the hke. Wherefore it is ^ ^^^* ^' both reafonable and incumbent on all^ to make only fuch Things neceflary, as tend to Life and Godlinefs, and to employ their Freedom y^' 5"- with moft: Advantage to their Neighbours. So ' ' that here is a twofold Obligation; the One, not to be exemplary in the Ufe of fuch Things ^ which, though they may Ufe them, yet not without giving too much Countenance to the Abufe and excefliye Vanity of their Neighbours. The other Obhgation is, that they ojjght fo far to condefcend to fuch religious Rom. i ^, People, who are off^ended at thefe Fafnions, i.to:he and that Kind of Converlation, as to rejeft End. them.

§. 6. Now thofe, who notwithftanding

what I have urged, will yet proceed j v/h^t is

264 ^o Crujs^ no Crovjn.

it, but that they have fo involved themfelves

and their Affeftions in them, that it is hardly

many Proteftations agalnft their Fondneis to

fuch Fopperies, they really love them more

than Chrift and his Crofs. Such cannot feek

the Good of ethers, vho do fo little rcfpeft

their own. For, after a ferious Confiderarior,

J. What Vanity, Pride, Idlenefs, expence of

- * Time and Eftates, have been, and yet are ?

Prov. 21.H0W many Perfons debauched fi'om their

17- firft Sobriety, and Women from their najob 21. tural Svveetnefs and Innocency, to loofe, airy,

p^^'^"^"^. wanton, and many times more enormous Prac-

Pfal 37. tices? How many plentiful Eftates have been

10. over-run by numerous Debts, Chaftityenfnared

Pfal overtaken by the hafty Seizure of unnatural

12. * Diftempers, and the remaining Days of fuch

Prov. 2. fpent upon a Rack of their Vices procuring,

Temperance ; but are no fooner out of it, than

v^ their Vice again.

§. 7. That thefe Things are the Cafe, and almoft innumerably more, I am perfwaded no ingenious Perfpn of any Experience will deny: Jer. t6. How then upon a ferious Refleftion, any that i Q ^' pretend Confcience, or the fear of God Almighty, can longer continue in the Garb, Livery and Conxrerlation of thofe, whole whole Life tends to little dfc^ than what I have repeated, much lefs join with them in their a- j. bominable Excefs, I leave to the juft Principle

to il/^' ^^ themfelves to judge. No furely! This i^ not to obey the Voice of God, who in all Ages

No Crofs^ no Craivn. 265

did loiidly cry to all, Come out of ( of wfiat? ) J^r. 50, //^^ IVaySj Fajhions^ Converft and Spirit ofBahy- '^• Ion; What's tbat? fbe great City of all the fe ^^ ^/5vain^ foolifJj^ ':vanto'ri^ fupcrfluous^ and wicked Amos 6. Pra^iceSj againft which die Scriptures de- 3 4 5 nounce moft dreadful Judgments; afcribing all ^^ 7the Intemperance ot Mc a and Women to the Cup of Wickednefs llie hath given them to drink; whofe are the Things indifferent, if they muft be fo. And for witnefs, hear what the Revelanons fay in he r Defcription: How R^v. i?. muchfhekath glorified her f elf. and lived delici- 7> ^* oufiy^ fo much T^ormcnt and Sorrow give Isr. And the Kings of the Ear.'h, who have Uvcd delicioufly with her^ fioall bewail and hmem hcr\ and the Merchants of the Larth fhrdl weep over her; for no Man buy^'h their Merchandife any more: ^be Merchandife.:f Gcid^ and Silver^^^^- ^^9 and precious Stones^ and of Pea^ls^ and fine- Linen ^ and purple^ and Silk^ and Scarlet^ and all manner of Vefjels of Ivory ^ and all nanner of Veffels of moji precious lVood\ and Cinnamon^ and Odours^ and Ointme?tts^ and Frankincenje^ and Vcr, ij. Wine and Oil^ and fine P lower ^ and Beajisj and diaves^ and Souls of Men. Behold the Character and Judgment of Luxury: And though I know it hath a farther Significatign than what is Literal, yet there is enough to fnew the Pomp, Plenty, Fulnefs, Idlenefs, Eafe, Wantonnefs. Vanity, Luft, and excefs of Luxury, 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 FalTiions then? And who ihall traffick in her delicate Inventions? Not one; for Ihe fhall \tt judged. Nq Pka fhall fxcufe^ or refcue her

from

266 No Crofs^ no Crown.

yen 8. from the Wrath of the Judge; forfirong is the Lord who will perform it. If yet thefe reafonable Pleas will not prcrvail, however I fhali cau- tion fiich, in the Repetition of Part of Babylon's miferable Doom: Mind, my trierids, more heavenly Things, haften to obey that righteous Principle, which would exercife and dtj;ght you in that which is Eternal; or elfe with Babylon, the Mother of Lujis and Vanity^ y^r. J 4. ^^^ Fruits that your Souls luji after (hall depart from you^ and all things which are dainty and goodly^ Jhall depart from you^ and you Jhallfind them NO MORE: O Dives! No more. Lay your Treafures therefore up in Heaven, O ye JLuke 12. Inhabitants of the Earth, where nothing can 33, 34. break through to harm them-, but where Time ihall fhortly be fwallowed up of Eternity!

§. 8. But my Arguments againft thele

Things end not here -, for the contraiy m.oft

of all conduces to Good, namely, Temperance

Col. 4, 5. in Food, Plainnels in Apparel •, with a meek,

6- Ihame-fac'd, and quiet Spirit, and that Con-

I rhei. verfation which doth only exprefs the fame in

1,2,1, ^, no ^^'^'^'^'P Communication proceed out of your

pph. 4. Mouthy but that which is Good to the Ufe of

fp' Edifying^ that it may adminifier Grace to the

\ '?' 5' Hearers \ neither Filthinefs^ nor foolijh Talking^

^. nor Jefting^ but rather giving of Thanks: For

let no Man deceive you with vain Words ^ becaufe

of thefe 'Things Cometh the Wrath of God upon

the Children of Difobedience. And if Men and

f T;rn. 4. Women were but thus adorned, after • this

^hil ^^-^^^y C^^'^^ft^^^'^ Manner, Impudence would fooii

'' * ^' receive a Check, and Lull, Pride, Vanity,

No Crcfs^ no Crozvn. 267

not be able attempt ilich univcrfal ChafHry, or i Pet. 2. encounter fuch godly Aufterity: Viruie wc u:J ^^' be in Credit, and Vice afraid and ^^^^'^\\^^'Iq\\\ and Exctrfs not dare to fhew its Face. Thert 2 Chr. would be an end of Glutioiy, and gaudinr-fs or 13. 7. Apparel, fiattering Titles, and a luxurious Life; P*"^^* ^4and then Primiuve Innocency a.i Pla^nnefs V^ would come back again, and that pla.'n-heart- 2 to 9/* ed, dowrnght, harmlefsLife would be reftur'^d, Luke 12. Of not much caring what 'xe Jhould Eat^ Drink^ 22. 30. or put on^ as Chrift tells us the Gendlrs did, 'p^'"^;,^ and as we know this Age daily does, u'-der all \^^/^^' its Talk of Religion: But as the Ancients, who pr. 26. 6, with moderate Care for Necefifaries and Conve- Mac. -5. niencies of Life, devoted themfclves to the ^ ^ • Concernments of a celeflrial Kingdom, m.ore minded their improvement in Righteoufnels, than their encreafe in Riches -, for they laid their Treafure up in Heaven and endured Tribulation for an Inneritance that cannot be ta- ken away.

§. 9. But the Temperance I pieac hr^ is not opjy religioufly but politically Goo a: ^Tis the Intereil of good Government to curb and Prov.io; rebuke Excefles: It prevents many Mif:hiefs; 4. Luxury brings Effeminacy, Lazinefs, Poverty ^^^-- ^° and Mifery; but Temperance preferves the ^g' ^^^ Land. It keeps out for^eign Vanities, and improves cur own Commodities: Now we are their Debtors, then they would be Debtors to us for cur Native Manufaclnjres. By this Means, fuch Perfons, who by their Excels, not Charir ty, have deeply engaged their Ellates, may in Ihort Space be enabled to clear them from thofe Incumbrances, which othenvife ( like Motlis ) foon eat out plentiful Revenues, It helps Per-

22 S No Crofs^ no Crown.

fons of mean Subllance, to improve their fmall Stocks, that tliey may not expend their dear Earnings, and hard got Wages upon fuperfiuous Apparel, fbolifli May-Games, Plays, Dancings, Shews, Taverns, Ale-houfes, and the hkc FoJly and Intemperance; of which this Land is more infeiled, and by which its rendered more Ridiculous, than any Ki..gdom in the World: For none I know of is fo infefted with cheating Mountebanks, favage Morrice- Dancers, Pick-Pockcts, anci prophane Players and Stagers \ to the Slight of R Iigion, the Shame of Government, and the great Idlenels, Expence and Debauchery of the People: For which the Spirit of the Lord is grieved^ and the Judgments of the Almighty are at the Door, and the Sentence ready to be pronounc- II. Wherefore it is, that we cannot but loudly call

upon the Generality of the Times, and teftify, both by our Life and Do6lrine, againft the like Vanities and Abufes, if pofiible any may be weaned from their Folly, and chufe the t'rov. .2 1 , good old Path of temperance, IVifdoni^ Gravity^ 4- ^9' and Holinefs, the only V/ay to inherit the Bleffings of Peace and Plenty here, and eternal Happinefs hereafter.

§. lo. Laftly, Suppofing we had none of

thefe foregoing Reafons juitiy to reprove the

Praftice of the Land in thcfe Particulars ^ however, let it be fufficient for us to fay. That

^ cc. 12, ^,j^^j^ People have firll learned to fear, worfliip,

ph 3 7, and obey their Creator, to pay their numerous

21. vicious Debits, to alleviate and abate their op-

No Crofsy no Crown. 'l6g

miferated, the pinch'ei Bellies relieved, and Pf- 79naked Backs cloathed •, when the famifhM Poor '^• the diftreflfed Widow, and helplefs Orphan / ^' ^' ^ God's Works, and your fellow Creatures )prov. 22, l^c provided for •, then I fay, ( it then ) it 7: will be Time enough for you to plead the^*^-3-H* indifferency of your Plcafures. But that the ^^^^\^^ Sweat and tedious Labour of the Husband- ^ 2. 29. men, early and late, cold and hot, wet and Amos 5. dry, fhould be converted into the Pleafure, ^^ '2. Eafe and Paftime of a fmall Number of Men ',^^'^' ^' that the Cart, the Plough, the Thrafh, ftiould j^^^ , ^5 be in that continual Severity laid upon nine- 17, 18. teen Parts of the Land, to feed the inordi- Jer. 7. 6. nate Lufts and delicious Appetites of the^^^*^^* Twentieth, is fo far from the Appointment of ^ ^qj.. q. the great Governor of the World, and God of 7. the Spirits of all Flefh, that to imagine fuchPf. 40.4, horrible Injufliice as the Effefts of his Determi--^^^ ^^* nations and not the Intemperance of Men, ^^'^^ ^ were wretched and blafphemous. As on the,1. ' other Side, it would be to deferve no Pity, noEph.6.g, Help, no Relief from God Almighty, for Peo-^ol. 3. pie to continue that Expence in Vanity and^^' Pleafure, whilft the great Neceffities offuchj Objedls go unanfwered; efpecially, fmceGodjaines 5. hath made the Sons of Men but Stewards to4- S• each others Exigencies and Relief. Yea, fo^^-4^-^- Ilrift is it enjoynM, that on the Omiffion of ^^' ^/' thefe Things, we find this dreadful Sentence 35'. partly to be grounded. Depart fror/i 7ne ye ]3.mes 2. Curfedy into everlajling Fire^ &c. As on the ^5- ^6contrary, 7o vijit the Sick^ fee the Imprifoned^ relieve the Needy ^ &c. are fuch excellent Properties in Chrift's Account, that thereupon he will pronounce fuch JBlefledj faving, Come ye

Blejfed

Mat. 12.

2yo No Crofs^ no Crown.

BkfTcd of my Father^ inherit the Kingdo7n prepar^ edforyoUy &cc. So that the Great are not (wich the Leviathan in the Deep ) to prey upon tlie Smal], much lefs to make a Sport of the Lives and Labours of the lefler Ones, to giatify their inordinate Senfes. Prov. ig. §. I tnerefore humbly offer an Addrefs to the ^'- ferious Confideration of the civil Magiftrate,

That if the Money which is expended in every ParifK in fuch vain Fafhions, as wearing of Laces, Jewels, Embroideries, unneceflary Ribbons, Trimming, coftly Furniture and Attend- ance, togedier with what is commonly confumed in Taverns, Feafts, Gaming, &c. could be collected into a publick Stock, or fomething in Lieu of this extravagant and fuidefs Expence, there might be Reparation to the brok- en Tenants, Work-Houfes for the Able, and Alms-Houfes for the Aged and Impotent. Then fhould v/e have no Beggars in the Land^ the Cry of the Widow and the Orplian would ccafe, and charitable Reliefs m.ight eafily be afforded towards the Redemption of poor Cap- tives, and Refreiliment of fuch diflreffed Proteftants as labour under the Miferies of Perfe- Gution in other Countries: Nay, the Exchequer's Needs, on juft Emergencies, might be fupplied by fuch a Bank: This Sacrifice and Service would pleafe the juft and merciful God: It would be a noble Example of Gravity and Temperance to foreign States, and an unfpeakable Benefit to ourfclves at Home.

Alas! Why fhould Men need Perfwafions to what tlieir own Felicity fo neceffarily leads tliem to? Had thefe Vitiofo's of the Times but a Senfe of heathen Cuto's Generofity, they

would

No Crofs^ no Crov:n. 271

would rather deny their carnal Appetites, than leave fuch noble Enterprizes unattcmptcd. But that they fhould Eat, Drink, Play, Game, and Sport away their Health, Eftatcs, and. above all, their irrecoverable precious Time, which fliould be dedicated to the Lord, as a necelTary Introdu6lion to a bleffed Eternity, and than which ( did they but know it ) no worlc'ly Solace could come in Competition -, I fay, that they fliould be continually employed about thele 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 aftonifliing, in that this Vanity and Excefs are acted under a Profeffion of the Self Denying Religion of Jesus, whofc Life and Do6trine are a perpetual Reproach to the moft of Chriftians. For he ( Bleffed Man ) was Humble, but they are Proud; He Forgiving, they Revengeful; He Meek, they Fierce; He Plain, they Gaudy; He Abilemious, they Luxurious; He Chaft, they Lafcivious; He a Pil- grim on Earth, they Citizens of the World: In fine. He was meanly born, poorly attended, and obfcurely brought up: He lived de- fpifed, and dyed hated of the Men of his own Nation. O you pretended Followers of this crucified Jesus! Examine your felvesj try your felves; know ye not your own [elves ^ tf\ ^^' He dwell not ( if He rule not ) in you^ that you are Reprobates? Be ye not deceived^ for God will not be Mocked^ ( at laft with forced Re- g pentances ) fuch as you Sow, fuch you mufi Reap in God^s Day. I befeech you hear me> sind remember you were invited and entreated

272 No Qrofs^ 1:0 Crown.

to the Salvation of God. I fay, as you Scw^ you Reap: If you arc Enemies to the Crofs of Chnlt, ( and you are fo, if you will not bear it, but do as you lift and not as you ought ) if you are Uncircumcif d in Heart and Ear ( and yo i Jii*e fo, if you will not hear and op:n to him that knocks at the Door within ) ano if you refill and quench the Spirit in your felves, that ftrives with you, to bring you to God ( and that you certainly do, who rebel againfl: its Motions, Reproofs and Inftrufti- Rom. 2. ^"s ) ih^n you Sow to the Flejh^ to fulfil the S. Lufts thereof^ and of the Flefh will you reap the

Fruits of Corruption^ Woe^ Anguifh^ and Tribulation^ from God the Judge of the ^ick and

Dead^ by Jefus Chrift. But if you will daily

bear the holy Crofs of Chrift, and Sow to the

Spirit ; if you will liften to the Light and

Grace that comes by Jesus, and which he has

given to all People for Salvation, and fquare

your Thoughts, Words and Deeds thereby

( which leads and teaches the Lovers of it, to

deny all Ungodlinefs^ and the M^orld^s Lufis^

and to live Soberly^ Righteoufiy and Godly in

this prefent evil World ) then you may with

Confidence look for the blefled Hope, and

^^* ^' joyful coming, and glorious Appearance of

,.' ' rhe great God, and our Saviour Jesus

Eph. 5. Christ. Let it be-fo, O you Chriftians,

16. and efcape the Wrath to come! Why will

you die? Let the Time paft fuffice: Remember, That NO Cross, no Crown. Redeem

then the Time, for tht Days are Evil, and

yours but very few. Thtr^^or^ Gird up the

Rom. 2. Loyns of your Minds y he Sober^ Fear^ Watcb^

7. 9- Fray and Endure to the End •, calling to mind,

for

No Crajs^ no Crowns ly^

far your Encouragement and Confolation i that all fuch as through Patience and Welldoing wait for Immortalicy, Ihall reap Glor)', Honour and eternal Life, in die Kingdom of the Father -, whofe is the Kingdom, the Power and the Glory for ever. A m £ n.

^i End of the Fi-rst Part.

ERRATA.

J^ge Lice

r. an End, {dt ard End,

r. mj-r.-.fejiidy f'T ir.antfejied ,

T, am:r^fty ior crcnj}.

r. kfkeft^ for Uikitb.

tfi.

THE

SECOND PART:

Containing an

ACCOUNT

Of the Living and Dying

SAYINGS

MEN Eminent for their Greatness, Learning, or Virtue.

And that of divers Periods of Time, and Nations

AH Concurring in this One Test i m o n y, That a Life of ftrift Virtue, viz. To do JVell^ and hear lll^ is the Way to Lafling Happiness.

The Eighth Edition, Corrected.

Printed and Sold by James Listii^, MDCCXLII.

PREFACE.

NO Cross no Crown, fljould bav^ ended here; but that the Pcrjoer^ Exampies and Aithorities have put upon the Minds of Peopicy above the mojl reafonalle and prejjxng Ar^guments^ inclined me to prefent my Reeiders with fome of thofe many In fiances that might be given^ in favour of the virtuous Life recommended in our Difcourfe. I chofe to cajl them into three Sorts of ^ejlimonies ( not after the threefold Subjeol of the Book^ but) fuitable to the ^imes^ §lualities^ and Circumfiances of the Perfons that gave them forth •, whofe divers Excellencies and Stations have tranfmitted their Names with Reputation to our own Times. 7he frji "Tejlimony comes from thofe called Heathens^ and fecond from profefs^d Chrijlians^ and the laft from retired^ ^g^d^ cind dying Men; being their lajl and ferious Refle^ions^ to which no OJientation or Worldly Interejls could induce thein. Where it will be eajy for the conft derate Reader to obferve how much the Pride^ Avarice^ and Luxury of the Worlds food reprehended in the Judgments of Perfons of great Credit amongjl Men\ and what was that Life and Condu^^ that in their mojl retired Meditations^ when Jheir Sight was clearefi^ and Judgment nwjl free and dif abufedy they thought would give Peace here^ an& la^ Foundations of eternal Blejednefs.

CHAP.

2yS No Crofs^ no Crown.

CHAP. XIX.

"The TESTIMONIES of fever al Great, Learned and Virtuous Perfonages among the Gentiles, urged agamfi the Exceffes of the Jge, in Favour of the Self Denial, Temperance and Piety herein recommended.

I. Among the Greek s, viz.

^Xhe Manner of Life and Govermnent of the Tacedsemonians in General. §. 32. Lycurgus their Lawgiver.

V^^ Monarch we hardly find in Story ) is more famous for his Virtue, than his Power; and indeed it was that which gave him Bower- God calls him his Shepherd: Now let us fee the Principles of his Conduft and JL'ife. So Temperate was lie in his Youth,

No Crofs^ no Crcjcn. 279

that when Ajiyages urged him to drink V/ine, he anfwered, ' I am afraid left diere fliould ' be Poifon in it; having feen thee reel and ' fottifh after having drunk thereof And fo carehil 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 morepleafant and fruitful, left through Plenty and Eafe, Luxury at laft might debafe' their Spirits. And fo very chaft was he, that having taken a Lady of Quality, a moft beautiful Woman, his Prifoner, he refufed to fee her, faying, ' I have no Mind to ' be a Captive to my Captive/ It feems, he claimed no fuch Propriety; but fliunn'd the Occafion of Evil. The Comptroller of his Houlhold, afkinghim one Day, What he would pleafe to have for his Dinner? ' Bread \ (faid he) ' for 1 intend to encamp nigh the Water:* A fhort and eafy Bill of Fare; but this fhews the Power he had over his Appetite as well as his Soldiers \ and that he was fit to command others, that could com.mand himfelf According to another Saying of his, ' No Man ^ ( faith he ) is worthy to command, who i. ' not better than thofe who are to obey:* And when he came to die, he gave this Rea- {o'?i of his Belief of Immortality, ' I cannot, ^ ( faid he ) perfwade my felf to think, that * the Soul of Man, after having fuftain'd it ' "ivX^ in a mortal Body fhould perifti, when ' delivered out of it, for Want of it \ A Saying of perhaps as great Weight, as may be advanced againft Atheifm, from more enlightnpd Times,

{^8o Njo O/ofs^ no Crov:n.

§. 8* Artaxerxes Mnemon, being upon zx\ extraordinary occafion reduced to cat Ba^rley Bread, and dried Figs, and drink Wa.ccr;

* What Pkafiire ( laith he ) have I loft till f now, thfough my Delicacies and Exceffes !

§. 3. Agathocx.es, becpming King of Sicily, from being the 5on of a Pofter, always, to ])uaibk his Mind to his Original, would be daily ferved in earthen Veflels upon his Table: An Example of Humility and Plainneis.

§. 4. Philip King pf Maced.pn, upon three Sorts of good News, arrived in oi;i^ pay, feared too much Succcfs might tranfport him immoderately; and therefore prayed for foiT7e DifappointrQenXs tp fcalbn his Profperity, ancj caution his Mind under the Enjoyment of it. He refufcd to opprefs the Greeks with hijs Garrifons, faying, ' I had rather retain them *- by Kindnefs, than Fear, and to be always

* Beloved, than for a while Terrible.' One of his Minions perfwading him, to decline hearing of a Caufe, wherein a particular Friend was interefted ^ *■ I had much rather, ( fays he) '^ thy Friend lliouM lofe his Caufe, than I my

* Reputation:' Seeing his Son Alexander endeavour to gain tjie Hearts of the ]V[acedohians, by Cjitts and Rpvards, * Canft thou ^ believe, ( fays he ) tl;^t a Man that thou haft ^ cortTupled to jthy Intcrcfts, will ever be : tri)e ;o them ?' When his Court v/ould haya had hio^ ^uarrelM ^nd corredlcd the Pelopon-- ^cfii fqr i-h.cfir Ingratitude to him, he faid^ > B^' noi^-^gns^ for if they defpife and abuff 5 me afcer being kind to them, wh^ will they

•I dp if I dpthern Harm"' A jr^eat Examole

No O'ofs^ no Crown. 28 f

#f Patience in a Kii^, and Wittily faid. Lil<c tc"tbis was his Reply to the EmbaflTadofs of Atliens, whom he adscd after Audience, If he could do them any Service ? ^nd one of them furhly anfwering, ' The beft thou canft ^ do us is, to hang thy Self j' He was nothing dift;:rbed, though his Court murmured ; but cahniy faid to die Ambalfador, * Thofc who ' fuffer Injuries, are better People, than thofe ' who do them.' To conclude with him, being one Day fallen along the Ground, and fjeeing himfelf in that Pofture, he cryed out, ^ What a fmall Spot of Earth, do we ' take up, and yet tl>e whole World cannot

* content us!

§. 5, Aj-EXANDER, was very Temperate and Virtuous in his Youdi: A certain Govern nor having written to him^ that a Merchant of the Place, had feveral fine Boys to fell; He returned ^im this Anfwe.r with gj'eat Indignation, ' Whiit haft thoa feen jin any Aft of

* my Life, that ihould put thee upon fuch ^

* Meflage as this V And avoided the Wom^kn, his Courtiers flung in his Way, to debauch him. Nayp he would not fee the Wife of Darius^ famed for the mpft beautiful Princef$ qf the Age -, which with his other Virtu<es, ijiade Darius ( the laft Perfian King ) fo fay^

If God has determined to jtake my Empire from me, I wifn it into the Hand^ of y//^^^r ajder^ my virtuous Enemy.* He hated Covetoufnefs, for though he left great Con quefts, he left no Riches -, which made him t^ius to anf^yer one that afk'd hiirj dying, Where he had /lid all his Trei^fores? ^ Ar f i^ong my Friends/ f^ys {ze. He wa?

2 82 No Crofs^ no Crown.

wont to fay, ^ He owed more to his Mafter ' for his Education, than to his Father for ' his Birth ; by how much it was Jcfs to live, ^ than to live Well/

§. 6. Ptolomy, Son of Lagus^ being reproached for his mean Original, and his Friends angry diat he did not refent it; ' We ought> ' ( fays he ) to bear Reproaches patiendy.*

§. 7. Xenophanes, being jeered for rcfufing to play at a forbidden Game, anfwered; ^ I do not fear my Money, but my Reputa- ' tion: They that make Laws, muft keep ^ them/ A commendable Saying.

§. 8. Antigonus, being taken Sick, he faid, ' It was a warning from God to inftruft ^ him of his Mortality/ A Poet flattering him with the Title of the Son of God; he anfwered, ' My Servant knows the contrary/ Another Sycophant telling him, that the Will of Kings is the Rule of Juilice: ' No, ( faith ^ he ) rather Juflice is the Rule of the Will of * Kings / and being preftby his Minions to put a Garrifpn into Athens, to hold the Greeks in Subjection, he anfwered, ' He had not a ^ ftronger Garrifon than the AfFedions of his ' People/

§. q: Themistccles, after all the Honour of his Life, fits down with this Conclu- fion, ' That the Way to the Grave is more ^ de Arable than the Way to worldly Honours/ His Daughter being courted by one of litde Wit and gi-eat Wealth, and another ofhttle Wealtli and great Goodnefs; he chofe the poor Man for his Son-in-Law; for ( faith he) ? I will rather have a Man without Money, ^ than Money without a Man, ■ reckoning,

No Crofs^ no Crozvn, 2 S3

^ that not Money, but Worth, makes tlie ' Man •/ Being told by Symmachus, that he would teach him the Art of Memory -, he gravely anfwered, ^ He had rather learn the ^ Art of Forgetfulnefs •,' adding, ^ He could

* remember enough, but many Things he

* could not forget, which were necefTiiry to ' be forgotten ; as the Honours, Glories, ^ Pleafures and Conquefts, he had fpent liis ' Days in, too apt to tranfport to vain Glory/

§. 10. Aristides, a wile and jufl Greek, of greateft Honour and Truft with the Athenians; he w^as a great Enemy to Cabals in Go- vernment: The Reafon he renders is, ' Be- ' caufe, ( faith he ) I would not be obliged ' to author-ize Injuftice:' 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 Po- ' verty hurts me.' Being once banifhed by a contrary Faftion in the State, he pray'd to God, that the Affairs of his Country might gp fo well, as never to need his Return; which however caufed him prefently to be recalled. Whereupon he told them, ' That he was not ^ troubled for his Exile with refpedl to him-

* felf, but the Honour of his Country/ ThemiJlGcles^ their General, had a Proje6l to propofe to render Athens, Miftrefs of Greece, but it required Secrecy : The People obliged him to communicate it to Ariliides^ whofe Judgment they would follow. Aridides having privately heard it from Themijiocles^ publickly anfwered U) the People^ ? True^ there was

f nothipg

284 No Crofs^ no Crown.

' nothing more advantageous, nor nothing ^ ^iiore unjuft:* Which quafh'd the Prqjedl. §. II. Pericxes, as he mounted the Tribunal, prayed to God, that not a Word might fall from him, that might fcandahze the People, wrong the pubhck Affairs, or hurt his own. One of his Friends praying him to fpeak falfly in his Favour: ' We are Friends, ( faith

* he ) but not beyond the Altar ^ meaning TiOt againfl: Religion and Truth. Sophocles^ being his Companion, upon Sight of a beautiful Woman, /aid to Pericles-, ' Ah ! what 9,

* lovely Creature is that !' To whom Pericles reply'd, ' It becometh a Magiftrate not only

* to have his Hands clean, but his Tongue

* and Eyes alfo.'

§. 12. Phocion, a famous Athenian, was honefl and poor, yea, he contemned Riches; For a certain Governoj making rich Prefents, he retuni^d them •, faying, ' 1 refufed Ale^an- ' der\s^.'' And when feveral perfwadqd him Jtp accept of fuch Bounty, or elfe his Children would want, he.anfwered, ' If my Son be ' Virtuous, J fliall leave him enough -, and if ^ ;hf: be Vicious, more would be too little.* He rebuked the Excefs of the Athenians, and xhat openly, faying, * He that eateth more ' than he ought, maketh more Difcafes th;in '• he Ci^n cure.' To;condemn oj flatter him^ jyas xo him alike. DemoHkenes telling him, x^'hifn ever the People were enraged, tliey?vould kill him; he anfwered, "• And thee

* airp, when they are Qonic to their Wits.* Jle iaid. ' An Or^.tor was like a Cyprefs Tree^

"^ fair and great, but fruitlcfs." Aitipater^ |^;;^e/r)ng hin^ tp fui-)mi.t to hi^ ^o\{^^ he anfwer-

No Ctdfs^ no Crown. 285

1E<J, ' Thou can'ft not have me for a Friend

* and Flatterer too/ Seeing a Man in Office tofpeakmuch, and do little, heafked, 'How

* can that Man do Bufinefs, that is already drunk

* with Talking ?' After all the great Sci vices of his Life, he was unjuftly condemned to die ; and going to the Place of Execution, lamented of the People, one of his Enemies Spit in his Face, he took it without any Diforder of Mind> only faying, ' Talce him away/ Before Execution, his Friends afk'd him, whether he he had nothing to fay to his Son ? ' Yes, faid

* he, let him not hate my Enemies, nor re- ^ venge my Death : I fee it is better to deep

* upon the Earth with Peace, then with Trou-

* ble upon the foftefl: Bed : That he ought to

* do that which is his Duty, and what is more, ^ is Vanity: That he muft not carry two Faces: ^ That he promife little, hut keep his Pro- ^ mifes : The World does the contrary/

§.13. Clitomachus, had fo great a Love to Virtue, and praftifed it with fuch Exadnefs^ that if at any Time in Company he heard wanton or obfccne Difcourfe, he was wont to quit the Place.

§. 14. Epaminondas, being invited to a facrificial Feaft, fo foon as he had entered, he withdrew, becaufe of the fumptuous furniture and attire of Place and People; faying, ^ I

* was called at Leuftra to a Sacrifice, 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 being afk*d. Why ? anfwered, * I would moderate the Jojf ,^ of yefterdiiy's Triumphs.* A Theflalian

2S6 No Crofs^ no Croiu;t\-

Charges; but he feemed Angry, and anfwercd, ' This looks like corrupting me;' con- tenting himfelf with lefs than five Pounds, which he borrowed of one of his Friends for thut Service. The fame Moderation made him refufe the Prefents ot the Perfian Emperor, fayii^.f?, *• They were needlefs, if he only de- * fired 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 Affliftion •, he faid, ' Art ^ not thou afhamed to refufe to help a good ' Man in Necefiity.?*' After he had freed Greece from Trouble, and made the Thebans, his Country-Men, triumph over the Lacedaemonians, ( till then invincible) that ungrate fill People arraigned him and his Friends, under Pretence of afting fomething without Authority: He as General, took the Blame upon himfelf, juftified the Aftion both from Neceffity and Succefs, arraigning his Judges for Ingratitude, whilfl himfelf was at the Bar; which caufed them to withdraw with fallen Countenances, and Hearts famten with Guilt and Fear. To conclude, he was a Man of great Truth ai^.d Patience, as well as Wifdom and Couiage •, for he w^as never obferved to Lye in earneft, or in jcfl. And rotwkhftanding the ill and crofs Flumours of the Thebans, aggravated by his incomparable Hazards and Services for their Freedom and Renown, it is reported of him, that he ever bore them patiently, often faying, ' That he ought no

No Crofs^ no Crown. 2(87

^ more to be revenged of his Country than of ^ his Father." And being wounded to Deadi in the Battle of Mantine, he advifcd his Country-men to make Peace, none being fit to Command: Which proved true. He would not fufFer them to pull the Sword out of his Body, till he knew he had gained the Victory; and then he ended his Days, with this Expreffion in his Mouth, ' I die contentedly, for it

* is in Defence of my Country ; and I am

* fure I fliall live in the eternal Memory of ' good Men/ This, for a Gentile and a General, hath Matter of Praife and Example

§. 15. Demosthenes, the great Orator of Athens, had thefe Sentences: ' That wife

* Men fpeak little, and that tlierefore Nature ^ hath given Men two Ears and one Tonguey

* to hear more than they fpeak.^ To one that fpoke much, he faid, ' How cometh it,

* that he who taught thee to Ipeak, 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 he 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 perfwade one's felf to

* what one defired/ He faid, ^ That Ca-

* lumnies were eafily received, but Time

* would always difcover them. That there

* was nothing more uneafy to good Men, than

* not to have the Liberty of Ipeaking freely :

* And that if one knew, what one had to

* fuffer from the People, one would never

* meddle to govern them. In fine, that ^ Man's Happinels was to be like God, snd

(!S8 No Crofs, no Cnzvn.

* to rcfemble him, we mud love Truth and Juftice/

§. i6. Agasicles, King of the Lacedemonians ( or Spartans, which are one ) was of the Opinion, ' That it was better to govern

* Means to do it, is to govern the People as

* a Father governs his Children.*

§. 17. Agesilaus, King of the fame People, would fay, ' That he had rather be

* Mailer ofhimfelf, than of the greateft City ' of his Enemies : And to preferve his own

* Liberty, than to ufurp the Liberty of ano- ' ther Man. A Prince, fays he, ought to

* Virtue,- and not by his State, or delicacy of

* Life.' Wherefore he wore plain, fimplc Cloathing ; his Table was as moderate, and his Bed as hard, as that of any ordinary Subject. Afid when he was told. That one Time or other he would be obliged to change his P^afliion •, ' No, ( faith he ) I am not given to

* Change even in a Change : And this 1 do>

* ( faith he ) to remove from young Men any ^ Pretence of Luxury ; that they may fee

* their Prince practice what he counfels them ^ to do/ lie added, ' That the Founda-

* tion of the Lacedaemonian Laws was. To

* defpife Luxury, and to reward with Li- "^ berty : Nor, ( faith he ) Ihould good Men

* pi]t a Value upon that which mean and bafe

* Souls make their Delight/ Being flattered t>y feme with divine Honour, he afk*d them,

* If tliey could not make Gods too } If ihey ^ could. Why did they not begin ^ith them*

Life

No Crofsj no Crown. ig^

Life made him refufe to have. his Statue ereft- 'jd in the Cities of Afia: Nor would he fufFer his Picture to be taken; and his Reafon id good; ' For (faith he) the faireft Portraifture

' of Men is their own Aftions.' Whatfoever was to be fuddenly done in the Govern- ment, he was fure to fet his Hand firft to the Work, hke a common Perfon. He v/ould fay, ' It did not become Men to make Pro- ^ vifion to be Rich, but to be Good.* Being afk'd the Means to true Happinefs, he sn- fwered, ' To do nothing that fhould make a

* Man fear to die :' Another Time, * To ^ fpeak well, and do well.' Being called Home by the Ephori\ ( or fupreme Magiftrates, the Way of the Spartan Conftitution ) he returned, faying, ' It is not lefs the Duty ^ of a Prince to obey Laws, than to com- ^ mand Men.' He conferred Places of Truft and Honour upon his Enemies, that he might conftrain their Hatred into Love. A Lawyer afking 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

Comedian of Note wondering that Agepdau^ faid nothing to him, afk'd, If he knew him? ' Yes (faith he) I know thee, art not thoi^^

* the Buffoon Callipedes ?^ One calling 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 Education of Youtli, often faying, ' We

U * muft

^ mull teach Children what they rtiall do wncn

* they are Men.* The j^gyptians defpifing him becaufe he had but a Imall Train and a mean Equipage; ' O ("faith he) I will have •^ them to know, Royalty confifls not in vain ^ Pomp, but in Virtue.'

§. 1 8. Acts, another King of Laced^- monia^ imprifoned for endeavouring to refiore their declining Difcipline, being afkM, whether he repeated not of his Defign r anfwered. No; ^ For (faith he) good A6tions never need ' Repentance.' His Father and Mother defiring to grant fomething he thought Unjufl, he anfwered, ' I obeyed you when I was

* young ; I muft now obey the Laws, and

' do that which is Reafonable'' As he was

leading to the Place of Execution, one of his People wept, to whom he faid, ' Weep not ' for me ; for the Authors of this unjufl ^ Death are more in the Fault than 1/

§. 19. Alcamenks, King of the fame People, being af!<:ed, VChich was the Way to get and preferve Flonour? Anfwered; ' To ^ defpife Wealth.' Another wondering, - Why he refufed the Prefents of the MefTenians? He anfwered, ' I make Confcience to

* keep the Laws that forbid it.' To a Mifcr accufing him of being fo referved in his Difcourfe, he faid, ' 1 had rather conform to

* Reafon, than to thy Covetoufnefs -, or, I ' had rather be covetous of my Words, than ' Money.'

§. 20. A1.EXANDR1DAS, hearing an Exile complain of his Banifhment, faith he, ' Com-

* plain of the Caule of it ( to wit, his De- *■ ferts ) for there is notliing hurtful but

No Crofs^ no Crown* ^ni

' Vice/ Being afk'd, Why they were fo long in making the Proccfs of Criminals in Laccdajmonia? ' Becaufe, (faith he) when they are ^ once dead, they are pad Repentance/ This lliews their Behef ot Immortality and eternal BlelTednefs; and that even poor Criminals, through Repentance, may obtain it.

^ greatelt Advantage Kings had upon otlier ' Men, was their Power of excelhng them in ^ good Deeds.*

* By no Means, we ought to do good to all \ ^ to keep our Friends, and to gain our Ene- ^ mies.* A Doftrine, the moll difficult to Flefh and Blood, in all the Precepts of Chrift's Sermon upon the Mount : Nay, not allowed to be his Doftrine, but both an Eye for an Eye^ defended againft his exprefs Command, and often Times an Eye put out, an Eftate fequefted, and Life taken away, under a fpecious Zeal for Religion too ; as if Sin 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 !

§. 23. Archidamus alfo. King of Sparta, being afk'd, who was Mafter of Lacedasmonia,

* The Laws ( faith he ) and after them, the Magiftrates. — One praifing a Mufician in his Prefence, * Ah ! (faith he) but when will you

* praife a good Man ?' Another faying^

* That Man is an excellent Mufician ; that's \ all one, ( faith he ) as if thou v/culd'ft fay,

2^2 No Crofs, no Crown.

' there is a good Cook :' Counting both Trades

of Voluptuoufncfs. Another promifing him

fomc excellent. Wine; ^ I care not (faith he)

* for it will only put my Mouth out of Tafte'

* to my ordinary Liquor i' which it feems was Water. — Two Men chofe him an Arbitrator ; to accept it, he made them promife to do what he would have them : ' Then (faith he) ftir *^ not from this Place till you have agreed the

* Matterbetweenyour felves/ which was done. — Dennis, King of Sicily, fending 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

ilotof the Mind to breed up his Children at the Exchanges, Dancing-Schools and Play- Houfes.

§.24. Cleomenes, King of the fame People, w^ould fay; ' That Kings ought to be

* Pleafant ; but not to Cheapnefs and Con- ^ tempt/ He was fo juft a Man in Power, that he drove aw^ay Demarattis 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 lels able

* to refift him, and fo ruin the State/

§.25. Dersyllidas perceiving thatPyr- Thus would force a Prince upon his Country- Men, the Lacedaemonians, whom they lately cjefted, ftoutly oppofcd 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/

No Crojs^ no Crozv;:. 29|

*- to come keep fuch Company as thou need'ft

* not blufli at.'

§. 27. Leonidas, Brother to Cleomenes^ ^and a brave Man, being offered by Xerscs re be made an Emperor of Greece, anfwered, ' I * * had rather die for my own Country, than have ^ an unjuft Command over other Men's." Adding, ' Xerxes deceived himfclf, to think it a ^ Virtue, to invade the Right of other Men.*

§.28. Lysander, being alk'd by a Perfon, what was the beffc frame of Government? ^ That (faith he ) where every Man hath ac-

* cording to his Deferts/ Tho^ one of the greatefl Captains that Sparta bred, he had learned by his Wifdom to bear perfonal Affronts : ' Say what tliou wilt, (faith he) to one ^ that fpoke abufively to him) empty thy felf, \ ^ fhall bear it.' His Daughters were contracted in Marriage to fomePerfons of Quality, but he dying Poor, they refufed to marry them •, upou ^Nhldi t\it Epho7'i condemned each of them, in a great Sum of Money, becaufe'they preferred Money before Faith and Engagement.'

§. 29. Pausanias, Son of CleGmbrotus,^ and Collegue of Lyfander^ beholding, among the Perfian Spoils they took, the Coftlinefs o;^ their Furniture, faid, ' It had been much bet- ' ter if they had been worth lefs, and their ^ Mafters more." And afcer the Vidtcry of Platee^ having a Dinner dreft according to the Perfian Manner^ and beholding the Magnificence and Furniture of the Treat; ■ AVhai ' (faith he) doth thefe People rnean, that iive ^ in fuch Wealth and Luxury, to attack Oj.];

Meannefs ^nd Poverty V

j^4 ^^o Crofs^ no Crown.

§.^50. Theopompus faith, ^ The way to ^ prei'cive a Kingdom, is to embrace the ^ Counfel of one's Friends, and not to fuffer

* the meaner Sort to be opprefled.* One making the Glory oi Sparta to confill in command- ing well, heanfwered, 'No, it is in knowing ^ how to obey well.' He was of Opinion,

* Tljat great Honours hurt a State \ adding, ^ That Time would abolifh great, and aug- ' ment moderate Honours among Men/ meaning that Men fhould have the Reputation they dcferve, without Flattery and Excefs.

j^ Rhetorician bragging himfelf of his Art, wa? reproved by a Lacedaemonian, ^ Dofl thou ^ call that Art (faith he) which hath not Truth

* for its Objeft ?* Alfo- a Lacedaemonian being prefented with an Harp after Dinner, by a Mufical Perfon, ' I do not ( faith he) know ^ howto play the Fool.* Another being afk*d, what he thought of a Poet of the Times, anfwered, ' Gogd for nothing but to cormpt

* Youth/ Nor was this only the Wifdom and Virtue of fomie 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, iind that Honour dearer to them than Life.

§. 31. Lacedemonian Customs, according to Plutarch^ were thefe: ^ They were ^ very temperate in their Eating and Drinking, ^ their moft delicate Difli being a Pottage ^ made for the Nourifhment of ancient People. ^ They taught their Children to write and "^ read, to obey the Magiftrates, to endure ^ Labour, and to be bold in Danger: The

^ Teachers

No Crofs^ no Crovj-?t.. 295

Teachers of other Sciences were not fo much as admitted in Laccdxmonia. — They Iiad but one Garment, and that New but once a Year. — They rarely ufed Baths or Oil, the Cuftoms of thofe Parts of the World. -^ Their Youth lay in Troops upon Mats; the Boys and Girls apart. — They accuilomcd their Youth to travel by Night without Light, to ufe them not to be afraid. ■ — The Old governed the Young; and thofe of them who obeyed not the Aged, were puniHi'd. * It was a Shame not to bear Reproof

among the Youth; and among the Aged Matter of Punifhment not to give it. They made ordinary Cheer, on purpofe to keep out Luxury; holding that mean Fare kep;: the Spirit free, and the Body fit for Aftion. The Mufick they ufed was Simple, without Art of Changings. Their Soiigs jcompofcd of virtuous Deeds of good Men^ and their Harmiony mix'd with fome religious Extafies, that feemed to carry their Minds' above the Fear of Death. They permitted nof their Youth to Travel, left they ftiould cor^ rupt their Manners; and for the fame Reafon, they permitted not Strangers to dwell amongft them, that conform'd not to their Way of Living. In this they were fo ftrlft^ that fuch of their Youth that were not educated in their Cuilioms, enjoy'd nor the Pri- viledges of Natives. They would fuffer neither Comedies nor Tragedies to be acted in their Country. They condemned a Soldier but for painting his Buckler of feveral Colours: And publickly punifli'd a young Man for -having lejarnM but the Way to sl

* an Orator for bragging that he could fpeak a ^ whole Day upon any Subjcd; ; for they did ^ not Hke much Speaking, much lefs for a

^ bad Caufe. They buried their Dead

^ without any Ceremony or Superftition; for ^ they only ufed a red Cloth upon the Body, •^ broidercd with Olive Leaves: This Burial ^ had all Degrees. Mourning they forbad,

^ and Epitaphs too. When they prayed

^ to God, they ftrech'd forth their Arms, ^ which with them was a Sign that they muft ^ do good Works, as well as make good ^ Prayers. They afk'd of God but two ^ Things, Patience in Labour, and Happinefs ^ in Well-doing.^

This Account is moftly the fame with Xenophonh: Adding, ' That they eat Moder- ^ atejy, 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 Statues of ^ Marble. The Men were bred Bafhful, as ^ well as the Women, not fpeaking at Meals, ^ unlefs they were afkM a Queftion. When ^ they were fifteen Years of Age, inftead of

* leaving them to their own Conduft, as in ^ other Places, they had moft Care of their

* Converfation, that they might preferve them ^ from the Mifchiefs, that Age is incident to.

^ And thpfe that would not comply with

^ thefe Rules were not counted always honeft ^ People. And in this their Government was f Excellent; that they thought, there was nq f greater Punifhment for a bad Man, than to

No Crofs^ no Crown, 297

^ be known and ufed as fuch, at all Times, ' and in alt Places: For they were not to come ^ into Company of Perfons of Reputation. — ' They were to give Place to all others; to ' ftand when they fat: To be accountable to ' every honed Man that met them, of their

' C.onverfition. That they muft keep

' thc'ir p'X)r Kindred. That ufed not die

* Credit, and Vice in Contempt. They ufcd ' all Things necefifaiy for Life, without Su- ^ perfluity, or Want -, defpifmg Riches and ' iumptuous Apparel and Living: Judging

* that the bell: Ornament of the Body, is ' Heakh, and of the Mind, Virtue. And ' fince ( faith Xenophon ) it is Virtue and Tern- ^ perance, that renders us Commendable, and ' that It is only the Lacedi^monians that Re- ' verence it publickly, and have made it the ' Foundation of their Scace ; their Government^, ^ of Right, merits Preference to any pzher in ^ the World. -But that (faith he) which is

* ftrange, is, that all admire it, but none

* imitate it.' Nor is this Account and Judgment Fantaftical.

§.^2. Lycurqus, their famous Founder, and Xawgiyer, inftilled thefe Principles, and by his Power with them, made them. Laws tq rule them. Let us hear what he did: hycurgiis willing to retrieve his Citizens from a luxu- rious, to a virtuous Life, and fnew them how rnuch good Conduct, and honeil Induitry, might mehorate the State of Mankind, applied himfelf to introduce a new Model of Government J perfwading them to believe,

2q8 No Crofs^ no Crown.

^ That though they were defcended of noble

* and virtuous Anceftors, if they were not ex- ^ * ercifed in a Courfe of Vktue, they would

* like the Dog in the Kitchen, Vather leap at ^ the Meat, than run at the Game/ In fine, 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, ib that the whole laconick Country feem'd but the Lots of Brethren : This grieved the Rich i but the Poor, which were the moft, rejoiced. -^ He render'd Wealth ufelefs by Community ; and forbad the Ufe of Gold and Sil- ver : He made Money of Iron, too bafe and heavy to make a Thief He retrench'd their Laws of Building, fuffering no more Ornament than could be made with an Hatchet and a Saw : And their Furniture was like their Houies. Tliis Courfe difbanded many Trades; No Merchant, no Cook, no Lawyer, no Flatterer, no Divine, no Astrologer, was to be found in Lcicedcemonia. In- juftice was banifliM their Society, having cut up the Root of it, which is Avarice, by introducing a Comipirfnity, and making Gold and Silver ufelefs. ' To prevent the Luxury of Tables, as well as of Apparel, he ordainedpub- lick Places of Eating, where all flioulcfpublickly be ferved ; thofe that refufed to come thither, were reputed Voluptuous, and reprovedy if not correfted. He would have Virgins labour, as well as young Men, that their Bodies being ufed to Exercife, might be the flronger and healthier, when married to bring forth Children. He forbad that diey ftiould liiive any Portions, to the End, that

nonci

No Crofs^ no Crown* apg.

none might make Suit to them for their \V Jc:i, but Perfon and Worth: By which M ans the Poor went off as well as the Rich; and that their Virtue might pre-fer them, they were denied to ufe any Ornament?. He would not let the young People marry, till they arrived at the Flower of their Ag-, to the end, that their Chikiren might be Strong and Vigorous. Chaftity was fo General, and fo much in Requeft, that no Law was made againft Adultery; believing, that where Luxury and the Arts leading to it, were fo Jc/erely forbid^ it was needlefs. He f;rbad coft'y 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, 'tis certain they were the firfl: State of Greece, which lafted about five Hundred Years. It is remarkable, that he would never fuffer the Laws to be written, to avoid Barretry \ and that'the Judges might not be tied Religiouly to the Letter of the Law, but left to the Circumftances of the Faft; in whichno Inconvenience was obferved to follow.

II. The Remans alfo yield us Inftances to our Point in Hand, vix.

No Crofsy no Crown*

A T O, that Sage Roman, feeing a luxurious Man loaden withFlefli, Of what Service (faith he) can that Man be, ^ either to himfelf, or the Common- Wealth r*, One Day beholding the Statues of feveral Perfons erefting, that he thought little worthy of Remembrance, that he might defpife the Pride of it: ^ I had rather ( faid he ) they ^ fhould afk, why they fet not up a Statue to ^ Cato, than why they do.' — He was a Man of Severity 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 unufual Fervency, cry'd out, ' That the Diftempcrs of

* the Common- Wealth did not require Flat- ^ terers to deceive them, but Phyficians to

* cure them ;' which ftruck fo great an Awe upon the People, that he was firft chofen of them all. The fine Dames of Rome became Governors to their Husbands ; he lament- ed the Change, faying, ^ It is ftrange that ^ thofe who command the World, fhould yet

^ be fubjcft to Women.'- He thought thofe

Judges, that would not impartially punifh Malefaftors, greater Criminals than the Malefaftors themfelves: A goodLcffon for Judges of the World. He would fay, ' That it was ' better to lofe a Gift than a Correflion -, for ' (fays he) the one corrupts us, but the other

* inftrufts us. That ^ye ought not to fepa-

^ rate Honour from Virtue 5 for then there would

No Crofs^ no Crozvn, 301

* be few any more Virtuous.* He would fay,

* No Man is fit to Command another, that

* cannot Command himfelf. Great Men fhould ' be temperate 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 ' toothers, or the Dignity of the State. They

* that do nothing, will learn to do Evil. That ^ thofe who have raifed thermelves by tlieir

* Vices, Ihould gain to themfelves Credit by

* Virtue. He repented him, that ever he

* paffed one Day without doing Good. And ^ that there is no Witnefs any Man ought to ^ fear, but that of his own Confcience.' Nor did his Pra6lice fall much fhort of his Principles.

§.2. Scipio Africanus, chough agreat General, loaded with Honours and Triumphs, preferred Retirements to them all, being ufed to fay, ' That he was never lefs alone, than

* when he was alone :' implying, that the moft bufy Men in the World, are the moft deftitute of themfelves ; and, that external Solitarinefs gives the beft Company within. After he had taken Carthage, his Soldiers brought him a moft beautiful Priloner ; he anfwered, ' I am ' your General;' refufmg to debafe himfelf^ or difhonour her.

§. 3. Augustus, eating at the Table of one of his Friends, where a poor Slave breaking a Chryftal VefTel, fell upon his Knees, begging him, that his Mafter might not fling him to the Lampreys; as he had ufed to do for Food, with fuch of them as offended him; Atigujius hating his Friend's Cruelty, broke all 'ais Friend'^s Chryftal VefTels^ both reproving

goa No Crofs^ no Crown.

his Luxury and his Severity. He never recommended any of his own 'children, but he ahvays added, ' If they deferve it.' He reproved iiis Daughter for her Fxcefs in Apparel, and both rebuk'd and imprifonM her for her immodcll Latitudes. The FcopJe of Rome complaining, that Wine v/asdear, he fent them to the Fountains, telhng them, ' They were Cheap.'

§. 4. Tiberius, would not fuffer him fclf to be called Lord, nor yet his facred Majefty: ' For (fays he) they are divine Titles, and be-

* long not to Man.' The Commiffioners of his Treafury advifing him to increafe his Taxes upon the People, he anfwered, ' No, it was

* fit to fheaf, but not to flea the Sheep.'

§. 5. yESPASiAN was a great and an extraordinary Man, who maintained fomething of the Roinan Virtue in his Time: One Day feeing a young Man finely drefs'd, and richly perfum'd, he was difpleas'd with him, faying,

* I had rather fmell the poor Man's Garlick,

* than thy Perfume •,' and took his Place and Government from hnn. A certain Perfon being brought before him, that had confpired

' againft him, he reproved him, and faid, ' That

* it was God who gave and took away Em-

* pires.' Another Time conferring Favour upon his Enemy, and being afk'd. Why he did fo ^ he anfwered, ' That he ihould re-

* member the right Way.^

§.6. Trajan would fay, ' That it became ' an Emperor to a6l towards his People, as he ^ would have his People a6l towards him.' The Governor of Rome having delivered the Sword into his Hand, and created him Emperor, ' Here (faith he] rake it again: If I

Reign

No Crofsy no Crown. 303

* Reign well, ufe it for me : If ill, ufe it a- ' gainll me.' An Exprefllon which fliews great Humility and Goodnefs, making Power liibfervient to Virtue.

§. 7. Adrian, alfo Emperor, had feveral Sayings worthy of Notice: One was, ' That a

* That Kings fhould always aft the King :* That is, fhould be Juft, and mix Sweetnels with Greatnefs, and be converfable by good Men. ' That the Treafures of Princes are ' like the Spleen, that never fwells, but it ' makes other Parts Ihrink :' Teaching Princes thereby to fpare their Subjects. Meeting one that was his Enemy, before he was Emperor, he cry'd out to him, ' Now thou haft '• no more to fear.' Intimating, that having Power to Revenge himfelf, he would rather ufe

§. 8. Marcus Aurelius Antoninus, a good Man ( the Chriftians of his Time felt it ) commending his Son for Weeping at his Tutor's Death, anfwering thofe that would have rendered it unfuitable to his Condition, ' Let him alone (fays he) it's fit he fhould Ihew

* himfelt a Man, before he be a Prince.' He refufed to divorce his Wife at the Inftigation of his Courtiers, though reputed Naught ; anfwering, ' I muft divorce the Empire too ; ' for Ihe brought it :' Refiifing them, and defending his Tendernefs. He did nothing in the Government without confuking 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

rhaji

364 No Crofs^ no Crown.

than Emperor -, for his Dominions were greater within than without. And having commanded his own PalTions by a circumlpcft Confor- mity to virtuous Principles, he was fit to rule thole ot other Men. 1 ake fome of his excellent Sayings, as followeth: * Of my Grand-

* him that begot me, Shame-facednefs and

* Man-like Behaviour. 1 obferved his Meek-

* nefs, his Conftancy, without wavering in ^ thofe Things, which after a due Examina-

* tion and Deliberation he had determined. ^ How free from all Vanity he carried himfelf

* in Matter of Honour and Dignity ! His La-

* borioufnefs and Affiduity : His readinefs to ^ hear any Man that had ought to fay, tending ^ to any common Good : How he did abflain "^ from all unchaile Love of Youth. His mode-

* rate condefcending 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 ^ content myfelf with a fpare Diet, and to fly

* all fuch Excefs as is incident to great Wealth. fi , Of m.y Grand -Father, both to frequent

* publick Schools 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 were at exceflive Charge.

* I gave over the Study of Rhetorick' and Po- " etry, and of elegant neat Language. I did

* not ufe to walk about the tloufe in my Sei>

* ator's Robe, nor to do any fuch Things. I

* learned to v/rite Letters without any Affcft-

' ation

No Crofs^ iio Crown. 305

ation and Curiofity; and to be cafy, and ready to be reconciled, and well-pkakd again with them that had offended me, as foon as any of them would be content 10 Icck unto' me again. To obfcr^^e carefully the feveral Difpofitibns of my Friends, and not to be offended with Idiots, nor unrcs-^ fonably to (ftt upon thofe, that arc carried away with the vulgar Opinions, with the Theorems and Tenets of Philofophers. To love the Truth and juftice, and to be kind and loving to all them of my Houfe and Family, I learned from my Brother Severus: And it was he that put me in the nrft Conceit and Defire of an equal Common- Wealth, adminftered by Juftice and Equality; and of a Kingdom, wherein fhould be regarded nothing more than the Good and Welfare ( or Liberty ) of the Subjefts. As for God, and fuch Suggeftions, Helps and Infpirations, as might be expe6>:ed, 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 prefent Poffeffion of that Life, that I my felf ( in that I did not obferve thofe inwards Motions and Suggeftions; yea, and almoft plain and apparent Inftruftions and Admonitions of God) was the only Caufe of it.-

1 that underftand the Nature of that which is Good, that it is to be defired ; and of that which is Bad, that it is odious and fhameful : Who know moreover^ that this Tranfgreffor^ whofoever he be, is my Kinfman, not by the fame Blcod and Seed, but by Participation of t-he fame Reafon. and of the fame X * divine

2o6 No Crofsy no Crown.

' divine Particle, or Principle : How can I

* cither be hurt by any of thefe, fince, it is ^ not in their Power, to make me incur any

* Thing that is reproachful, or be angry and

* ill-aftecled towards him, who, by Nature,

* is fo near unto me ? For we are all born to ^ be Fellow-workei's, as the Feet, the Hands,

* and the Eye-Lids ; as the Rows of upper

* and under Teeth : For fuch therefore to be

* in Oppofitlon, is againft Nature/ He

'feith, ' It is high I'ime for thee to underfland

' the true Nature, both of the World, where-

* of thou art a Part, and of that Lord and

* Governor of the WorJd, fi'om whom, as a ' Channel from the Spring, thou thy felf dicffh ^ flow. And that there is but a certain Limit ' of Time appointed unto thee, which if thou

* flialt not make ufe of, to calm and allay the

* many Diftempers of thy Soul, it will pa fs ^ away, and tliou with it, and never after re-

' turn. Do, Soul, do, abufe, and con-

"■ tcmn thy felf yet a while, and the Time for ^ thee to repent thy felf, will be at an End.

* Every Man's Huppinefs depends from him- ' felf; but behold, thy Life is almoft at an

* End, whiifl, not regarding thy felf as thou ' oughtcft, thou doft make thyHappinefs to ^ to rionfiil: in the Souls and Conceits of other ^ Men. Thou muft alfo take heed of ano-

* th(r Kind of Wandering ; for they are idle

* in their Acftion?;, wlio toil and labour in their ' Life, and hav:j no certain Scope, to which

* to clireft all their Motions and Defircs. As

* for Life and Death, Honour and Diflionour,

* Labour and Pleafure, Riches and Poverty,

* all thcfc Things happen untb Men indeed,

' both

No Crofs^ no Crowfii Jd^

^ both Good and Bad equally, but as Thingf?^ ^ which of thcmfclves are neither Good nor

* Bad, becaufe of thcmfcbes neither Shameful ^ nor Praife-worthy. Conlidcl* the Nacui'c of

* all worldly vifible Things ; of thofe efpeci-

* ally, which either enfnare by Pleafure, oi' ^ for their irkfomnefs are Dreadful 5 or for

* their outwdrd luflre and fiicw^ are in greilt

* Efteem and Rcqueft; how vile and con- ' temptibie, how bafe and corruptible-, how ^ deftitute of all true Life and Being they are. ^ There is nothing more wretched than that ' Soul, v/Jiich, in a kind of Circuity com* ' paflcth all Things ; fearching even the ^ very Depths of all the Earth, and, by all ' Signs and Conjeftures, prying into the very

^ Thoughts of other Men's Souls; and yet of ' this is not fenfible, that it is fufficient for a ' Man to apply himfelf wholly, and confine ' all his Thoughts and Cares to the Guidance y of that Spirit which is within him^ and truly and really ferve him. For even the leait Things ought not to be done without Relation unto the End: And the End of the reafonable Creature is, to follow and obey him who is the Reafon, as it were, and the Law of this great City, and moft ancient Common- Wealth. Philofophy doth confifl in thiS) For a Man to preferre that Spirit which!3 within him, from all Manner of Contum.elies and Injuries, and above allPaina and Pleafures % never to do any Thing either Rafhly^ or Feignedly, or Hypocritical- ly: He that is fuch, is he furely that doe^: not defer to lay hcl J on that which is bed 5 indeed a very Prieft and Minifter of God, \yell acquainted, and in good Correfpondence with

-o8 No Crofs^ no Crown.

' him efpecially, that is fcated and placed

' within himfclf: To whom alio he keeps

* and prclcrveth himfelf -, neither fpottcd by '' PIcalure, nor daunted by Pain \ free from ^ anv manner of Wrong or Contumely. Let

* Roman, a Prince, and that hath ordered his

* Life, as one that expeclcth, as it were, no-

* thing but the Sound of the Trumpet, found- ^ ing a Retreat to depart out of this Life with ' all Readinefs. Never efteem of any Thing *^' as pTrofitable, which fhall ever conftrain thee,

* either to break thy Faith, or to lofe thy

* Modefly ; to hate any Man, to fufped, to ^ curfe, to diflemble, to luft after any Thing

* that requircth the fecret of Wall's or Vails. ^ But he that prelerreth, before all Things,

* his rational Part and Spirit, and the facred

* Mylleries of Virtue which ifTue from it, he ^' ihall never w^ant either Solitude or Company ; ^ and which is chicfefl of all, he fhall live "^ without either DeHre or Fear. If thou fhalt

* intend that which is prefent, following the

* rule of Right and Rcafon, carefully, folidly, -' meekly ; and flialt not. intermix any other ^ Bufinefs ; but llialt iludy this, to preferve ^ thy Spirit ur-pollutcd and pure ; and as one

* that w^ere even now ready to give up the ' Ghoft, fiialt cleave unto him, without ei^ '* ther hope or tear of any Thing, in all things ^ that thou flialt either do, or fpeak •, content-

* ing thy Mx with heroical Truth, thou Ihalt

' God,

No Crofs^ no Crcwn. 309

God, thou fhalt never perform aright any thing Human; npr on the other Side, anything Divine. At what Time foever thou wilt, it is in thy Power to retire into thy fclf, and be at Reft; for a Man cannot retire any whither to be more at Reft, and freer from all Bufinefs, than into his own Soul Afford then thy felf this retiring continually, and thereby refrefti and renew thy felf. Death hangeth over thee; whilft yet thovi liveft,, and whilft thou may '"ft" be Good. How much Time and Leifure doth he gain, who is not curious to know what his Neighbour hath faid, or hath done, or hath attempted, but only what he doth himfelf, that it may be juft and holy. Neither muft he ufe himfelf to cut off A6lions only, but Thoughts and Imaginations alfo that are not neccflary: for fo will unneceffary confequent Aftions the better be prevented and cut off. He is Poor, that ftands in Need of another, and hath not in himfelf all Things needful for his Life. Confider well, whether Masrnanimity rather, and true Liberty and true Sniiplir city, and Equanimity, andHolinefs, whether thefe^ be not moft reafonable and naturaf. Honour that which is chiefeft and moil powerful in the World, and that is it which makes ufe of all Things, and governs all Things: So alfo in thy felf, honour that which is Chiefeft and moft Powerful, and is ok one Kind and Nature with that; for it is tli^ very fame, which being in thee, uirncthall otherThings to its own Ufe, and by whom alio rhy life is governed. -^ What is it that thc;^ doft ftav for ^ An Extin6tion or a Tranflation;

^ for cither of them, with a propitious and ^ contented JMjnd. But till that Time conne^ ^ w at wiH cpntent thf e? What e|fe, but to ^ wor hip and praife GoJ, and to do good ^ UiitoMen?* As he layaDyirg, and his Friends about him, he fpake thus, ' I'hink ^ rriv^rG of Death than of me, and that you ^ and allM'^n mud die as well as 1/ Adding, * I recommend my Son to you, and to God, ^ it he be worthy/-

§. 9. Pert IN AX, alfo Emperor, being ^:^Yife-l to f;ivc himfelf from the Fury of the Mutineers, ^nfv/ered, ' No? What have I ^ done fhat I fhould do fo?' Shewing, that InnQcence is bold, and fhoujd never give Ground, where it can fhpw it felf, be heard^ fjnd have fair Play.

§. 10. Pe5cennius feeing the Corruption fh^t reigned amongOfficerscf Juftice, advifed, ^ That Judges fliould have firft Salaries, that ^ they mignt do their Duty without any Bribes f pr Percjuifites.' He faid, ' He would not ^ Oifend the Livings that he might be praifed ^ when he was Dead/

§. II. Alexander Severus, having f^agd both of a private Life, and the State of ^n Emperor, had this Cenfure, ' Emperors ^ ( fays he ) are ill Managers of the Publick ^ Revenue, tQ feed fo many unufeful Mouths; ^ \\^hercfore he retrenched his Family from ^ pQmpous to fcrviceable.' He would not empby Perfons of Qiiality in his Domeftick Ser- ^nce, thinking it too mxan fpr fhem, and too foflly fpr him: Adding^ ' That pcrfonal ^ Scfyice was the Work of the lowell Order i Qt the Pt:opIe/ fie woukl jicver fuftef

Offipes

Offices of Jiiftice to be fold \ ' For ( faith he; * it is not- flrange that Men Ihould fell what ' they buy •/ meaning Jufticc. He was impartial in Correction: ' My Friends (lays he) ^ are dear to me, but the Common-Wealth ' is dearer.' Yet he would Hiy, ^ That *• fweetening Power to the People, made it.' lading. That we ought to gain our Ene- ^ mies, as we keep our Friends -,' that is, by Kindnefs. . He faid^ ' That we ought to de- ' fire Happinefs, and to bear Affliftions; that ' thofe Things which are defirable, may be ^ pie^fant; but the Troubles we avoid, may./ haye mofl Profit in the End.* He did not Tike Pomp in Religion; for it js not Gold that' recommends the Sacrifice, but the Piety of. him that offers it. An Houfe being in Conteft betwixt fome Chriftians and Keeper^ of Taverns, the one to perform Religion, the other fejl Drink therein, he decided the Matter thus i ^ That it were much better, that it ' were any Way employed to worfhip God^ ' than to make a Tavern of it.' Behold! By this we niay fee the Wifdoin and Virtue that Iliined among Hea^loens.

§. 12. AuRELiAxus, the Empcror, having threatened a certain Tov/n that had rebeli" ed againft him, ' That Ije would not leave a ' Dog alive therein,* and finding the fear fee;-aifed, brought them eafily to their Dut}% ' Bid his Soldiers go kill all their Dogs,' arid pardoned the People.

' there was nothing more difficult than to

^ Reign well ;' and the Re;;fon he gave wa^.

That thofe who h^d the Ears cf Princes^ o.n

^ fo continually lay Ambufhes to furprizc them ^ to tlueir Interefts, that they c^n hardly make ^ pnc right Step/

§. 14. 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 y and loving fimple plain Meat, he ^ needed no Cooks:* And he faid, * One ^ Barber would ferve a great many.* A good ^Example for the luxurious Chriftians pf our

§. 15. Theodosius the Younger, was fo pfierciful in his Nature, that inftead of putting Pcoplp to Death, he wifh'd, ^ It were in his ^ power to call the Dead to Life again.

Thefe were the Sentiments of the ancient Grandees of the World, to wit. Emperors, Ki gs Princes, Captains, Statefmen, L^c. not unworthy of the Thoughts of Perfons of the fame Figure and Quality now in Being: And for that End they are here coUefted, that fuch may with more Eafe i^nd Brevity behold the true: Statues of the Ancients, not loft, pp leflen'ci by the Decays pf Time.

III. I will now proceed tq report the virtupus Doftrines and Sayings of Men of more Retirement; fuch as Philpfophers and Writers, of both Greeks and Romans, who in their refpeftivc Times were M^fters in the Civility, Knowledge and Virtue that were among the G.entiles, being moft of them many Ages bpfere the Coming of C H R I S T, viz,

|, I, Tildes.

T!<o Crofs, no Crown. 31^

tr^^ Bamburadj. §. 12. T'i^f Gynsecofmi. Zeno. §.28. Quinviii^n. §-2^. Senecs.

X Philofopher, beirg afk'd by a

Perfon that had committed Auultery, if he

jnight Swear ? anfv/ered, ' By no Means? for

* Perjury is not lefs Sinful than Adultery-, and

* fo thou would'ft commit two Sins to cover

* one. Being afk'd. What was the beft Condition of a Government ? anfwered, ' That

* the People be neither Rich nor Poor •/ for he placed external Happinefs in Moderation. He would fay, ' That the hardeft Thing m

* reprove in others •/ an excellent and clofe Saying. That we ought to chufe well, and then to hold faft. That the Felicity of the Body confifts in Health ; and that in Temperance ; and the Felicity of the Soul, in WifJom. He thought that God was wit 'oui: beginning gr End ; that he was tne Searcher pf tiearts i that he faw Thoughts, as well as Aftiopj ; For being alk'd of one, If he cpaid

Sin,

jjl* No Crofs^ no Crown.

cannot

§. 2. Pythagoras, a famous and vimious Philofopher of Italy, being afked, When Men might take the Pleafure of their Paffions? anfwered^ ' When they have a Mind to be

* worfe.' He faid, ' The World was like a ^ Comedy, and the true true Philofophers the ' Speftators.' He would fay, 'That Luxury ^ ied to Debauchery, and Debauchery to Vio- ^ lence, s.nd that to bitter Repentance. That ^ he who taketh too much Care of his Body, ^ makes the Prifon of his Soul more infuffer- ^ able. That tkofe who do reprove us, ar^ ' our befl Friends. That Men ought to pre? ^ ferve their Bodies from Difeafes by Temper- ^ ance •, their Souls from Ignorance by Medi- ' t^tion •, their Will from Vice, by Self-De- ^ nial, 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 nothing fo fearful as an ' evil Confcience.' He f^id, ' That Men ^ fhould believe of a Divinity, that it is, and ' that it overlooks them, and negledeth them ^ not ; there is no Being nor Place without ' God.* He told the Senators of Crotonia ( being two Thoufand ) praying his Advice, ' That they received their Country ^s a De- ' pofijtum or Trufi from the People ; where- ^ fore they ihpuld manage if. accordingly, ' fince they were to refiga their Accoiint, with ^ their Trijil, to their own Children. Th4t ^ the Way to do it, was to be equal to all the ^ Citizens^ and to excel them in nothing niQfe

No Crofsy no Crown. ji j

* fo govt^rn thrir Family, that he might refer

* himfclf to his own Houfe, as to a Court of ^ Judicature, taking great Care to preferve

* of Temperance in their own Families, and ' to the City. That in Courts of Judicature

* none attclt God by an Oath, but ufc tliem-

* felves fo to fpeak, as tlicy may be believed

* of a Man is healed : For, as there is no

* it expel not Evil out of the Soul.' Of God, an heavenly Life and State, he faith thus^

* They mutually ejf.horted one another, that

* they fhould not tear afunder God which is is

* them. Their Study ^nd Friendfhip, by

* Words and Aftions, 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 Acknow- ' ledgment of the Deity.* This is the Principle ; and th^ whok Life of Man confifts in this, THAT HE FOLLOW GoD, and chis is thc Ground of Philofophy. He faith,

fhe Work of the Mind,, is Life. Tbe Wor}. of God,, is Immorlaltty^ eternal Life, "The Mind in Man is termed God,, hy Participation: The rational Soul,, if direBed hy the Mtnd^ it inclines the Will to. Virtue^ is t^rm'd the good

P^'/7ion^ Q

3^6 No Crofs^ no Crown.

D^emon^ Genius^ or Spirit. If by Phantafie and ill Jffe5lions^ it draws the Will to Vices^ the evil D^mon: fVhence Pathagoras dejired of God^ ' T^o keep us from Evil^ and to fhew * every one the D^emon^ or good Spirit^ he ought ^ to ufe.'* The rational Man is more noble than ether Creatures^ as more Divine \ not content folely with one Operation ( as all other Things drawn along by Nature j which always a5ls after the fame Manner ) but endued with various Gifts^ which he ufed according to his free Will^ in refpe£l of which Liberty ^

Men are of Heavenly Race^ Taught by diviner Nature^ what t^imbrace.

By diviner Nature, is meant, the intelleduai Soul : As to Intelleft, Man approaches nigh to God ; as to inferior Senfes, he recedeth from God : Chorus^ the infinite Joy of the blefled Spirits, their immutable Delight, ftil'd by Homer ^ aa(ih%i ye^y,oos ( inextinguifoable Laughter ) For, what greater Flea- furc than to behold the ferene AfpeSl of God^ and next him the Ideas and Forms of all Things ^ more purely and tranfparently^ thanfecondarily^ in created Beings, The Pythagorea7ts had this Diftich, among thofe commonly called the , Golden Vcrfes :

Rid of this Body^ if the Heavens free

Ton reach^ henceforth Immortal yoifjhallbe.

and a Law-giver to the Athenian?, vras {o humble, that he refufed to be Prince of that People, and voluntarily banifh'd himfelf, when S^, Pi/tflratus ufurp'd the Government there; refolving, never to out-live the Laws arc^ Free- dom of his Country. He would fay, ' That ' to make a Government iaft, the Magiflrates

* muft obey the Laws, and the People the

* Migiftrates.* It vras his Judgment, ' That

* Riches brought Luxury, and Luxury brought ^ Tyranny/ Being afk'd by Crccfus^ King of Lydia, when feated in his Throne, richly Cloathed, and magnificently Attended, If he had ever feen any Thing more Glorious ? He anfwered, ' Cocks, Peacocks, and Pheafants, ^ by how much their Beauty is Natural/ Thele under-valuing ExprefTions of wife Solon^ meeting fo pat upon the Pride and Luxury of CrcgfuSj they parted : The one defirous of Toys and Vanities \ the other an Example and Inftruflor of true Xcbilirr^ and Virtue, that contemned the King's EfFeminac}^ Another Time Cr^y?^ afk'd him, Who was the happieft Man in the World ? Expecting he fhouJd have laid, Cr^fus^ becaufe the moft famous for Weaith in thofe Parts ^ he anfwered, ' TeliuSj pj^^^

' who, though Poor, yet v.'as an honeft and Lacrf. ' good Man, and contented with what he

* had : That after he had fer\^ed the Ccmi-

* mon- Wealth faithfully, and feen his Children ^ and Grand-Children vhtuoufly educated,

* died for his Country in a good old Age, and

* was caixied by his Children to his Grave.' This much difpleafed Cro^jlis, but he diflembled it. Whilft Scion recommended the Hap- pinefs Q^Tellus^ Cro^Jus moved, demanding

* Cleobh ( faith he ; and Bito^ Brethren that

* great Health and Strergth ; moft tender and

* obedient to their Mother, nLgious of Life, ' who after facrificingin theTemple, fell afleep, ' and waked no more ^ Hereat Crayus^ g owing Angry, ' Strange ! ( faith he ) doth our ' Happinefs feem fo dcfpicable, that thou wilt ' not rank us Equal with privace Pcrfons ?' Solon anfwered) ' Doft thou enquire of us a-

* bout human Affairs? Knoweft thou not, that

* divine Providence is (tyttt^ and often full ' of Alteration ? Do not we, in Procefs of ^ Time, fee many Things we would not? ' Ay, and fuffer many Things we would not ?

* Count Man's Life at Seventy Years, which

* makes * twenty-fix Thoufand, two Hun-

* dred and Fifty, and odd Days, there is ' fcarcely one Day like another : So that every

. ' one, O Croefus^ is attended with CrofTes, ' Thou appeareft to me Very Rich, and King. ' over many People •, but the Qiieftion thou ' afkeft, I cannot refolve, till I hear tnou haft '' ended thy Days happily: For he that hath ^ m.uch Weakh,. is not happier than he* that ' gets his Bread from Day to Day; unlefs Provi -

* dence continue thofe good Things, and that

* he dieth well. In every Thing, O King, ' we muft have Regard to the End -, for Man, ^ to wliom God difpenfeth workily good

* Things, he at laft utterly deferfs/ Solon^ after his Dlfcourfc, not Mattering Crccfus^ was

dilrnilh

According to the Athenian Acconnr

f^o Cfo/Sj no Crown. 319

difmift, and accounted imwife, that lie neglefted the prefent good, out of Regard to the future. yEfop^ that writ the Fables, being then at Sardis^ fent for thither by Cr^fus, and much in Favour with liim, was grieved to fee So/on fo unthankfully difmift •, and faid to him, Solon, we mull either tell Kings nothing at all, or what may plcafc them: ' No, ( faith

* Solo?i ) either nothing at all or what is beft

* for them.' However, it wa3 not long, but Cra:fus was of another Mind ; for, being taken Herod. Prifoner by Cyrus, the Founder of the Perfian Halic. Monarchy, and by his Command fetter'd, and

put on a Pile of Wood, to be burn'd, Crcefus fighed deeply, * and cryed, 0 Solon, Solon! Cyrus bid the Interpreter afk^ on whom he called? He was filent -, at laft, prefling him, anfwered, ' Upon him, whom I defire, above ' all Wealth, would have fpoken with all

* T)irants.' This not underftood, upon farther Importunity he told them^ ' Solon^ an

* Athenian, who long fmce ( 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/ Whilft Crcefus faid thus, the Fire began to kindle, and the oui Parts to be feized by the Flames : Cyrus informed of the Interpreters^ what Crcefus faid, began to be troubled ; and knov/iag himfelf to be a Man, and that to ufe another, not inferior to himfelf in Wealth, fo feverely, might one Day be retaliated, inftantly commanded the Fire to be quenched, and Crcefus and his Friends to be brought off. Whom, ever after^

fl6 No Cf^/s^ no Cromf,

as along as he lived, Cyrus had in great Efteem. Thus Solon gain'd due Praife, that, of two Kings, his Advice favM one, and milrufted die other. And as it was in Solon^i Time, that tragical Plays were firft invented, fo was he moft fevere againft them •, forefeeing the Inconveniencies that followed, upon the People's being affedled with that Novelty of Plcafure. It is reported of him, that he went himfelf to the Play, and after it was ended, he went to "The/pis^ the great Adlor, and afkM him. It he were not afhamed to tell fa many Lies in the Face of fo great an Auditory? Thefpis anfwered, as it is now ufual,

* there is no Harm nor Shame to aft fuch

* Affairs and Contrafts.' In fine, heabfolutely forbad him to teach of aft Plays, conceiv- ing them deceitful and unprofitable •, diverting Youth and Tradefmen from more neceflary and virtuous Employments. He defined them Hap*

<s u Py^ ^^^^^ ^^^ competently furniflied with out- Sent % ^^^^ Callings, that live temperately and honeftly : He would fay, * That Cities are

* the Common-Ihore of Wickednefs.' He affirmed, that to be the beft Family, which ' got not unjuftly, kept not unfaithfully, fpent

* not with Repentance. Obferve ( faith he )

* honefty in thy Converfation, more strict-

* LY THAN AN Oath. Seal Words with

* Silence -, Silence with Opportunity. Never

* Lye, but fpeak the Truth, fly Pleafure for

* it brings Sorrow. Advife not the People

• what

Alex, Strom*

No Crofs^ no Crown. 321

^ what is moft Pleafant, but what is Beft.

* Make not Friends in hafle, nor haftily part ' vyith them. Learn to obey, and thou wilt

* know how to command. Be Arrogant 4:0

* none ; be Mild to thofe that are about thee. ' Converfe not with wicked Perfons. Meditate ' on lerious Things. Reverence thy Parents. ' Cherilh thy Friend. Conform to Reafon,

^ and in all Fhings take Counfel of God.' In 9!^"^' fine, his two fhort Sentences were thcfe, ' Of ^ nothing too much; and Know thy felf.*

§. 4. Chilon, another of the wife Men of Greece, would fay, ' That it was the Per-

* feftion of a Man, to fore-fee and prevent ^ Mifchiefs. That herein good People differ

* from bad ones ; their Hopes were firm and ' affured, that God was the great Touch- ^ Stone, or Rule of Mankind. That Men's

* Tongues ought not to out-run their Judgment. ^ That we ought not to flatter great Men, left ^ we exalt them above their M.rit and Station ; ^ nor to fpeak hardly of the Helplefs. Tliey

* that would govern a State well, muft govern

* their Famihes well. He would fay, that a ^ Man ought !& to behave himfelf, that he

* fall neither into Hatred nor Difgrace. That

* that Common- Wealth is happieft, w^here

* the People mind the Law more than the ^ Lawyers. Men fhould not forget the Fa- ^ vours they receive, nor remember thole they ^ do.* Three Things he faid were difficult, yet neceffary to be obfervcd, ' To keep Se- ^ crcts, forgive Injuries, and ufe Time well. ' Speak not ill ( fays he ) of thy Neighbour.

* Go flowly to the Feafts of thy Frienos, but ^ fwiftiy to their Troubles. Speak v,^\\ of the

3^2 No Crofs^ no Crown.

' Dead. Shun biify Bodies. Prefer Lofs be- ^ fore covetciis Gain. Dcfpife not the Mifer-

* that thou may'll be loved, rather than fear-

* ed. Order thy lloufe wcli : Bridle thy

* Anger : Grafp not at much : Make not

* hafte, neither ciotj upon any Thing below. ^ A Prince ( faith he ) muft not take up his

* ^ Time about tranfitory and mortal Things ; ^ eternal and immortal are fitteft for him/ To conclude : He was fo jufl in all liis Aftions, ^ that Laertius tells u.% he profeffed in his old Age, that he had never done any Thing contrary to the Confcit nee of an upright Man ; only, that of one Thing he was doubtful, having given Sentence againft his Friend, accord- ing to Law, he adviled his Friend, to appeal from him ( his Judge ) fo to preferve both his Friend and the Law. Thus true and tender v*^as Confcicnce in Fleathcn Chilon.

§.5. Periander, ( Prince and Philofopher too ) would fay, ' That Pleafures are

* Mortal, but Virtues Immortal. In Succefs,

* be Moderate ; in Difappointoients, Patient Sanrt • and Prudent. Be alike to ffiy Friends, in

^Suid. <- Prafperity and in Adverfity. Peace is Good 5

* ftrain Men from Sin. They that would Rule ' iafely, muft be guarded by Love, not Arms, ' To conclude, ( faith he ) Live worthy of

* Praife, fo wilt thou die blefled.'

§. 6. Bias, one of die fcven wife Men, ^ ^^ being in a Storm with wicked Men, who cry'd •Sto^h. ' ""^ighfily to God •, ' Hold your Tongues,

* f iliith he ) it were better he knew not you

* were

* were here : A faying that- hath great Doctrine in it ; the Des^otion of the wicked dorh them no good : It anfwcrs :o that Pafiage in Fjl^V/ Scripriire, The Prayers cf the wicked are an ij/ S Ahminmicn to the Lord, An ungodly Man

* WJiat is that to thee, that is not thy Concern ? He was fo tender in his Nature, that he fchiom judged any Criminal to Death, but he wept ;

* adding. One Part gocth to God, and that

* other Part I muil give the Law. That Man

* is unhappy ( faith he ) that cannot be^r

* defire tliat which cannot, or is not fit to be

* fully a Change for the v;orfe. Thofe ( fays

* he ) who bufy them.felves in vain Know- ' ledge, refemble Ov/ls that fee by Night, and f are blind by Day ; for they are iharp-Iighted

* in Vanity ; but dark at the Approach of trud

* Light and Knowledge. He adds, under-

* take deliberately •, but then go through.

* fpeak not haftily, left thou Sin. Be neither

* filly nor fubtii. Hear much ; fpeak little

* very v/hcre; and impute the Good thou doft, ^ not to thy \^V[, but to the Power of God.* His Country being invaded, and the People flying with the beft of their Goods, afk'd. Why he carried none of his ? ' I ( faith he )

* carry m.y Goods vvithin me.' ^Valerius

Maximus adds, in his Breail: ; not to be feen by the Eye^ but to be prized by the Soul ;

Y 2 nou

5p24 No Crofs\ no Crown.

net to be demolifli'd by mortal Hands ; pre-'

fent with them that ftay, and not forfaking

thofe that fly.

Pint. of lyndus^ Would lay, ' That ic was Manx's

Sympof. c puty to be always employed upon fomethmg:

g^p* ' that was Good. Again, Be ntvcr Vain

Stob. * nor Ingratefuh Beftow your Daughters

Ser. ' Virgins in Years, but Matrons in Difcretion.

' Do good to thy Friend, to keep him ; to

*- thy Enemy, to gain him. When any Man

* goeth forth, let him confider, what he hath ^ to do •, when he returncth, examine what ' he hath done. Know, that to Reverence ^ thy Father, is thy Duty. Hear willingly,

* but truft not haftily. Obtain by Perfwafion, ' not by Violence. Being Rich, be not exalt- ' ed : Poor, be not dejected. Forgo Enmity: ^ Inflruft thy Children : Pray to God, and

* peifevere in Godlinefs.

* well.* He would fay, ' What thou dolt "^ take ill in thy Neighbour, do not thy felf.

?!utarch ' Reproach not the unhappy •, for the Hand

Stob. 28. ' of God is upon them-. Be true to thy Truft.

' Bear with thy Neighbour : Love thy Neigh-

^ hour. Reproach not thy Friend, tho' he

^ recede from thee a little.' He would fay,

* That Common-Wealth is beft ordered, where ' the wicked have no Command, and that ' Family, which hath neither Ornament nor

* Necefiity. To conclude : He advifed to acquire Floncfty -, love Difcipline ; obferve Temperance -, gain Prudence ; mind Diligence ; and keep Truth, Faith and Piety. He kid a Brother, who dying without Iflue,

No Crofs^ no Crown. 5?5

left him his Eftatc; fo that wlicn Crcefus offered him Wealth, He anfwered, ' I have ^ more by half than i defire.* He alfo affirm^- ed, that Family the bcft, who got not unjuftly, kept not unfaithfully, fpcnt not with Repentance: And, that Happinefs confifts in a virtuous and honeft Life; in being content with a Competency of outward Things; and in ufing them temperately. And to conclude. He earneftly injoin'd all to flee corporal Plea* fure; * For(faithhe) itcertainly brings Sorrow: * But obferve an honeft Life, more ftriclly ^ than an Oath: Meditate on ferious Things.'

§. 9. Hip PI AS, a Philofopher, it is re- (j^^ corded of him, that he would have everyone lib. de provide his ownNeceflTaries; and that he might Ora;:. do what he taught, he was his own Tradefman. He was fingular in all fuch Arts and Employments, infomuch as he made the. very Bufkins he wore.. A better Life than an Alexander s,

§. 10. The Gymnosophist.^ were aSeot Plin. 7.. of Philofophers in ^Egypt, that fo defpifed 2;. gaudy Apparel, and the reft of the World's H^^; Intemperance, that they went almoft Naked ^, Quea. - living poorly, and with great Meannefs; by which they were enabled againft all Cold, and overcame that Luft by Innocence, which People, that are called Chriftijans, tho' covered, ^re overcome withal.

§. II. The Bamburacij were a certain great People, that inhabited about the River Tygris in Afia, who, obferving the great In*> ^*^ fluence Gold, Silver, ^nd precious Jewels had upon their Minds, ggreed to bury all ir^ the Earth, to prevent the Corruption of theij^ Manners. They ijs'd inferior Metals, and

^t^ So Crojs^ no Crcz-jn.

liVcd with very ordinary Accommodat;jGn •, wearing moftiy but one very grave and plain Robe to cover Nakednefs. It were well, if Chriflians would mortify their unfatiable Appetites after Wealth and Vanity any Way, for Heathens judge their Excefs.

§. 12. The Athenians had two diftindl Numbers of Men, calPd, The Gyn^^cosmi ^., and Gyn^t:conomi. Thefe were appointed guiV. ^y ^'"^^ Magiftrates to overlool; the Actions cf the People: The firfc was to ice, that they apparelled and behaved themfeives Gravely -, efpccialiy, that Women were cf modeft Behahaviour: And the other v/as to be prefent at their Treats and Feftivals, to fee that there was no Excels, nor difordcrly Carriage: And in cafe any v;ere found Criminal, they had full Power to puniih them. When, alas! When iliail this Care and Wifdom be ictn amorg;[l die Chriilians of thefe Times, that io Intemperance might I)e prevented? But 'tis too evident they love the Power and the Profits, but defpife the Virtue of Government, making it an End, infcead cf a Means to that happy End, viz. The well-ordering the Manners and Couverfation of the People, and equally diflributing Rewards and Punifliments. Cie. §, 13.- AxACHArvSis, a Scythian, vras a FaC great Piiilofopher; Crct-fus offered him large ^^f' 5- Sums of Money, but he refufed them. Hanna

gtro. ■ Apparel, i'Ta Scythian Rug; my Shoes, the ' Elardnefs of my P>ct; my Bed, the Earth; ^ my Sawce, Hunger: You may come tp ^ jyie as one th?,t is contented: but thofe ^■(3jfp which ycu fo much citecm, beftow^

'• either on your Citizens, or in Sacrifice to the

* immortal Gods/

§. 14. Ana:;(:agoras, a noble Man^, but true Philofopher, left his great Patrimony to Plut, fcek out Wifdom: And being reprov'd by j^?'?-^^ his Friends, for the little Care he had of his ^^^^^ ^ Eftate, anfwered, ' It is enough that you care ^;^

is my Counti7,' pointing his Finger towards Heaven. Returning home, and taking a View of his great PofTefTions, ' If I had not ^ difregarded them (faith he) I had periflicd.* He was a great clearer and improver of the Do6lrine of one eternal G o d^ denying Divi^ nity to Sun, Moon and Stars \ faying, ' God ' was infinite, not confined to Place; the

* ing ; who when Matter was confufed, came ' and reduced it to Order, which is the World ^ we fee/ He fuiTer'd m.uch from fome Magiftrates for his Opinion ; yet, dying, was ad.- mired by them : His Epitaph in Englifn thus^

Here lies^ zvho through the trueji Paths did^afs^ ^0 tb* World Ccelefiid^ Anaxagop.as.

§. 15. He RAG LIT us, was invited by King Darius^ for his great Virtue and I^earning, t(^ this Effect; Come as foon as thou can'il to my Prcfence^ and Royal Pajace; for fh^ Greeksj for the moil Part, are not obfequiaus to wife Men^ but defpife the good Things v/hich they deliver. With me thou flialt ha?/e th^ iix^. Place^ and daily Honours ^nd Titles^

52 8 No Crofs^ no Crown,

Thy way of living fliall be as Noble as thy Inftruftions, But HeracUtiis refufing his Offer, returned t':i^ Anfwer -, / Heraclitus to ' Darius the King, Health. Moil Men re- ^ frain from Juftice and Truth, and purfue ^ Infatiablenefs and vain Glory, by reafon of ' their Folly: But I, havmg forgot all Fvil, ^ and fhunning the Society of inbred Envy and ' Pride, will never come to the Kingaom of

* Perfa, being contented with a little, accord- ' ing to my own Mind/ He alfo flighted the Athenians. He had great and clear ApprehenHons of the Nature and Power of Cod, maintaining his Divinity againft the Idolatry in fafliion.^ This Definition he gives of God ;

* He is not made with Hands. The whole

* World, adorned with his Creatures, is his ' Man Ron. 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 hirn he is a Stone, 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 f Laugh ? It is not that I hate Men, but their

* Wickednefs. If you would not have me ^ weep, live in Peace : You carry Swords in ^ your Tongues ; you plunder Wealth, ravifh ^ Women, poilbn Friends, betray the Trull ^ the People repofe in you : Shall I laugh, ^ when I fee Men do thefe Things ? Their f Garments, Beards, and Heads, adorned 5 with unneceflary Care ; a Mother deferted t by a vicked Spn j or young Men confuming { f heir Patrimony i q. Citizen's Wife take;']^

No Crojs^ no Crown. 3^9

from him; a Virgin raviflied; a Concubine kept as a Wife; others filling their Bellies at Feafts, more with Poifon, than with Dainties? Virtue would ftiike me Blind, li I fhould laugh at your Wars. By Mufick, Pipes and Stripes, you are excited to things contrary to all Harmony. Iron, a Metal more proper for Ploughs and Tillages, is fitted for Slaughter and Death: Men raifing Armies of Men, covet to kill one another, and punifh them that quit the F?eld, for not toying to murder Men. They honour, as Valia.its, fach as arc drunk with Blood \ but Lyons, Horfes, Eagles, and other ^>?aaues, ufe not Swords, Bucklers, and Inflruments of War: Their Limbs are their Wcapo'^s; fome their Horns, fome their Bills, ib.nc their Wings; to one is given Swiftnefs; to another B.gnefs; to a third Swimming. No irrational Creature ufeth a Sword, but keeps it felf within the Laws of it's Creation, except Man that doth not fo^ which brings tlie heavier Blame, becaufe he hath the greateft Underftanding. You muft have your Warsj and your Wickednefs, which you ratify by a Law, if you would have me leave my Severity. I have overcome Pleafure, I have overcome Riches, I have overcome Ambition, I have mattered Flattery: Fear hath nothing to objeft againft me, Drunkennefs hath nothing to charge upon me, Anger is afraid of me: I have won the Garlmd,

in fighting againft thtrfe Enemies. This,

ftn

S2^ No Crofs, no Crozvn.

* foever is of us, if it get the Dominion, it

* becomes a Difeafe. Excefs of Heat, is a ' Fever; excefs of Cold, a Paify ; excefs of

* Excefs of Moifture. ihe Soul is some- ' THING Divine, which keeps all thefe in ' a due Proportion. I ki ow the Nature of the

* World ; I know that of Man ; I know Dif-

* eafes ; I know cit2L\\:<n. : I will cure my feif,

* / w/Il imitate God, who makes equal the

* Inequalities of the World : But if my Body ' be ovcrpreft, it muft defcend to the Place ' ordained -, however, my Soul Jhall not ds-

* fcend, but being a Thing immortal jhall afcend

* on high, where an heavenly Manfion [hall re-

* ceive^ me.' A mofl weighty and pathetical Difcourfe : They that knov/ any tiling of God, may favour fomcthing Divine in it. Oh ! that the degenerate Ciiriftians of thefe Times, woukl but take a View of the Virtue, Temp-rrance, Zeal, Piety and Faith of this Heatlien, who, notwithffandiiig that he lived five Hundred Years before the Coming of Chnft in the Flefh, had tliefe excelL^nt Senter.ces : Yet again, he taught that God puniih- eth not by taki;ig away Riches ; he rather alloweth them to the Wicked to difcover them ; for Poverty may be a Vail. Speaking of God,'

* Kow can that L.ight which never fets, be ' ever hidden or obfcur'd ? Juftice ( faith he)

,' fiiail feize one Day upon Defrauders and ' Witncfl:*s of fihe things. Unlefs a Man

* hopes .to t'.\^ End, for that which is to be ' hoped for, he fhall not iind tlut which is un-

* fcarcliab]e j

No Crofs^ no Crovjn, 331

^ fearchable ; which Clemens^ an ancient Fa-

^ thcr, apply'd to Ifn,. 6. Unlefs you beheve,

' you fnaii not unclerftand. Heraclitus dcrid-

^ ed the Sacrifice of Creatures ; Do you think

^ ( faith he ) to pacify God, and ckanfe your

^ As if a Man ihould go into the Dirt to

' cleanfe himi jlf.' \Vhich fhewed a Sight of

a more fpir^tual Worfhip, than that ot the

Sacrifices of Bealls. Hr Lved Solitary in

as he was prepared for it, fo he rejoiced in it.

Thefe certainly were the Men, Avho ha/ing Ro^r 2^

not a Law without tliem, became a Law unto ^^'

themfelves, lliewii g forth the Work of the

Law written in their Hearts. And who, for

that Reafon fhall judge the Circumcifion, and

receive the Reward of IVelldofie^ by him zvho is

Jud'^e of quick and dead.

' he had lived to an extraordinary Age, by ^ keeping himfelf from Luxury and Excefs. * Tiiat a little Eftate went a great Way with ^ Men that were neither Covetous nor Prodis ^ gal. That Luxury flirniflied great Tables ^ with Variety •, and Temp^rarce fi.:rniined ^ httle ones. That Riches do not confift in ^ the PolTemon, but right Ufe of Wealth.' He was a Man of g-reat Retirement, avoiding publick Honours and Employments: Be- wail'd by the People of Abdera as Mad, wliiift indeed he only Imiled at the Madneis of the World,

§. 17. bocRATES, the moft religious and Flat, learned Philofopher of his Time, (and ofv/hcm ^Apolog, ^fis reported, Jpollo gave thi^ Character, fhat -^^^S^

33^ No Crofs^ no Crown.

Laert. he was the wifeft Man on Earth ) was a Man Helvie ^f ^ fevere Life, and inftru6led People gratis rp^^]. in juft, grave and virtuous Manners: For Queft. I. which, being envied by AriftophaneSy the vain Xenoph. comical Wit of that Age, as one fpoiHng the Brut. Trade of Plays, and exercifing the Generahty ^^' of the People, with more noble and virtuous Liban, Things; was reprefented by him in a Play, in Apol. which he rendered Socrates fo ridiculous, that Varro. the Vulgar would rather part with Socrates ^V^* in earneft, than Socrates in jeft; which made Ariil*' ^^y ^^^ ^^^^^ impeaching him, as an Enemy to their Gods; for which they put him to Death. But in a fhort Space., his eighty Judges, and the whole People, fo deeply re^ fented the Lofs, that they (lew many of his Accufers: Some hang'd themfelves; none would trade with them, nor anfwer them a Queftion. They erefted feveral Statues to his Praife; they forbad his Name to be mentioned, that they might forget their Injuftice: They called home his banifhed Friends and Scholars. And, by the mod wife and learned Men of that Age, it is obferved, that famous City was punifhed with the moft dreadful Plague that ever raged amongft them; and all Greece, with it, never profpered in any con^ fiderable Undertaking -, but from that Tims always decay'd. Amongfl many of his fobcr and religious Maxims, upon which he was accufcomed to difcourfe with his Difciplcs, thefe ^re fome. Clem. ^^ taught every where, ^ That an upright

Akx. ' Man, and an happy Man, arc all one. They Strom, f that do Good, are employed; they that fpend r- 417- ^ their Time in Recreations, arc idle. To da

No Crofs^ no Crown. ^^f

* Good, is the beft Courfe of Life ; he only Xen.

^ is idle, who might be better employed. An "^^* 3- ^ Horfe is not known by his Furniture, but Xen^^* ' Qualities •, fo Men are to be cfteemed for me. j. ' Virtue not Wealth/ Being afked. Who p. 78. live.i without Trouble? Heanfwercd, ' Thofe 779- ' who are confcious to themfclves of no evil ^^ ?"

* Thing.' To one who demanded, What Ech/ was Nobihty ? He anfwered, ' A good Tem- Storm. ' per and Difpofition of Soul and Body. They ^- ^^*

* who know what they ought to do, and do it /

* not, are not Wife and Temperate ; but Fools stob!

* and Stupid.' To one that complained, he 2. 18. had not been benefited by his Travels ; ' Not Xenoph.

' travel with thy Self:' Intimating, he knew £ -^ ' not the eternal Mind of God, to diredt and i. 103. inform him. Being demanded, What Wif- Stob. 28. dom was.^ faid, ' A virtuous Compofure of

' the Soul* And, being afked. Who were ^^ob. 32. Wife? anfwered, ' Thofe that Sin not.' See- ^^^^ ing a young Man Rich, but ignorant of hea- ^liano! venly Things, and purfuing earthly Pleaiures; Stob. 17. ^ Behold ( fays he ) a Golden Slave. Soft

* Ways of Living beget neither a good Con-

* ftitution of Body nor Mind. Fine and rich

* Cloaths are only for Comedians.' Being demanded from what things Men and Women ought to refrain ? Fie anfwered, ' Pleafure.' ^^^^^ ^^^ Being afk'd, what Continence and Temperance Stob. i^. were ? faid, ' Government of corporal Defires Xen.

* and Pleafures. The Wicked live to eat, Sec. ^'^^"^• ' but the Good eat to live : Temperate Per- ^if^'j,

* fons become the mod Excellent ; Eat that Ver.

* which neither hurts the Body nor Mind, and Hift. 9.

* which is eaiy to be gotten.* One fkving,

■^34- No Crcfs, no O-own.

It was a great Matter to ahftain from what one

Xen. '^ ^^^^\at all. [ 1 h,s IS deep ReJigion, even Mtm. 4. veiy hard to prcfjl ChiKlians ] Ids the Pro So2 petty ot God, to need nothing; and they that

dt to God. 1 Jie o. ly and bcft Way to worihip God IS, to mind and obey wharfocver h- commands. That the Soujs of Men and Women partake of the divine Nature: That God i-s U^r.^ nf the virtuous Mind: Tliat by waiting upon him, they are united unto him in an inaccefiible Place of Purity and Happinefs: Which God, he averted always to be nca'- him.

Many more are the excdlent Saymg^ of this great Man, wJio was not icfs famous for his ^ayngs, than his Example, with the greateft ^'a::oMs; yet died lie a Sacrifice to th^ fbttifh fury ol the vain World. The Hillary of his i.:te reports, that his Father was told, he Xen. mould have the Guide of his Life within liim,

■ oredMaiters; which proved true: InftrucTtincr ii;s Scho ars herein, charging them, not to negled thele divine Affairs, which chiefly concern Man, to mind or enquire after fuch _i nings as are without in the vifible World He taught the ufe of outward Things, only 'as Xen. tney were neccfliiry to Life and Commerce • Mem 4. forbidding Superfluities and Curiofities. He Eib was Martyr'd for his Dodrine, after having 'vod leventy Years, the moll admired, fo° ^owcd and vifited of all Men in his Time, by Kings and Common- V/calths; and than whom, Antiquity mcnnons none with more Reverence

and

No Crofs^ no Crozvff\ 335

and Honour. Well were it lor poor England, if her conceited Chriilians were tnic Socrates' ?> ; whofe ftrift, juft and felf-denying Life doth not bcfpeak him more famous, than it will Chriftians infamous at the Revelation of the righteous Judgment, where Heathens Virtue fhall aggravate Chriftians Intemperance; and their i-iumility, the odicrs exceffive Pride: And juftiy too, fince a greater than Socrates is come, whofe Name they profefs, but they wilJ not obey his Law.

and Scholar to Socrates^ was io grave, and de- ^?' voted to divine Things, nay, fo difcreetly Politick, that in his Common- Wealth he would not fo much as harbour Poetical Fancies, ( much lefs open Stages ) as being too effeminate, and apt to withdraw the Minds of Youth, from more noble, more manly, as well as more heavenly Exercifes. Plato feeing a young Man play at Dice, reproved him fliarply, the other anfwered, Vvhatforfo fm.all a Matter ^ '-Cuftom {{dAt\\ Plato ) is no fmall ' Thing: Let idle Hours be fpent more ufe- ^^^Z*

* fully. Let Youth ( faid he ) take Delight l^^JJ; ^ in good Things ; for Pleafures are the Baits in vit. ' of Evil. Obferve, the momentary Sweet-' Xcn.

* nefs of a delicious Life is followed v/ith eter- ^^^^^

* nal Sorrow ; the fnort Pain of the contrary ^y '

* w^ith eternal Pleafure-:' Being commanded to put on a Purple Garment by the King of Sicily ; he refufed, faying, ' He was a Man, ' and fcorned fuch Effeminacies.' Lividn^ Timothy^ the Athenian General, to Supper, he treated him with Herbs, Water, and fuch fpare Diet, as he was accuftom^d to eat. Timothy'%

Friends

33^ No Crofs^ no Crowft.

Frienc^s next Day laughing, aficed, how h Alch- ^'^ entertained? he anfwered. Never better nous. in his Life; for he flept all Night after his Supper: Thereby commending his Temperance. He addifted himfclf to religious Contemplations; and is faid to have lived a virtuous and fmglc Life, always eying and obeying the Mind, which he fometimes called, God, the Father of all Things; affirming, who lived fo, fhould become like him, and fo be related to, and join'd with the Divinity it felf This fame Plato^ upon his Dying-Bed, fent for his Friends about him, and told them, ' The ' whole World was out of the Way, in that ' the y underftood not, nor regarded the Mind, ^ ( that is, God, ) afiuring them, thofe Men

* died moft comfortably, that lived mod con- ' formable to right Reafon, and fought and

* ador'd the firft Caufe, meaning God.

§. 19. Antisthenes, an Athenian Philo- Laert. fophcr, had taught in the Study of Eloquence ^'^- fcveral Years; but upon his hearing Socrates

^^I'.r. treat of the Serioufnefs of Religion, of the divine Life, eternal Rewards, tfr. ' Bad all his *- Scholars feek them a new Mafter; for he

* haa found one for himfelf:' Wherefore, felling his Eftate, he diftributed it to the Poor, and betook himfelf wholly to the Confideration of heavenly Things; going chearfully fix

Miles every Day, to hear Socrates. But

wh'.:re are the like Preachers and Converts among the People called Chriftians! Obfervctlic daily Pains of Socrates -, furely he did not ftudy a Week to read a written Sermon: We are aiiurcd of die contrary •, for 'twas frequent

with

No Crofs^ no Crown. 33^

with him to preach to the People at dny tune of thtr Day, in the very Screets as occafiou fcrved, and his good Genius moved him. Neither was he an Hireling, or Covetous, for he did it Gratis: Surely then he had not fac Benefices, Tithes, Glebes, £s?r. And Jet the Self Denial and Diligence oi \Antiflhenes be confidered, who of a Philofopher and Mailer became a Scholar, and that a daily one \ furely, it was then Matter of Reproach, as *tis now; fliewing thereby, both Want of Knowledge, ( tho' caird a Philofopher ) and his great Defire to obtain it of one that could teach him. None of thcfe us'd to go to Plays, Balls, Treats, l^c. They found more ferious Laertv Employments for their Minds, and were Examples of Temperance to the World. — ^^ — I will repeat fome of his grave Sentences, as reported by Laertius and others; namely, ' That ^ thofe are only Noble, v/ho are Virtuous-

* That it confifteth in Actions, not requiring

* many Words, nor much Learning, and is

* felf-fumcient to Wifdom : For that all other

* Thin2;s have reference thereunto. That

* Men fhould not govern by Force, nor by

* Laws^ unlefs good, but by Juftice.' To a Friend, complaining he had loft his Notes,

* Thou fhould'ft have writ them upon thy ^^^°^"

* he) live delicately :' Counting it the greateil:

Z Mikrv,

33^ ^o Crofs^ no Crown.

2)io2. M'fcry. * We ought ( iaith he ) to aim if tatit. c fuch Pleaiurc?; as follow honeft Labour ; and ' not thofe which go before it.' When at any time he faw a Woman richly drefled, he would, m a Way of Reproach, ' Bid her Hufband ^ bring out his 1-Iorf^ and Arms : Meaning, If he were pr(^ared to juftify the Injuries fuck Vv antonnefs uleth to produce, he might the \\^^ ' ^ better allow -thofe dangerous Freedoms: t, ^ Othcrw^fe ( faith he ) pluck off her rich and

' gaudy Attire/ He is faid to exclaim bitterly againft Pleafures *, often faying, ' I had ' rather be mad, than addifted to Pleasure, ' and fpend my Days in decking and feeding ' my Carcafs. Thofe ( fays he ) who have ' once learned the Way to Temperance and ^ Virtue, let them not offer to entai gle them- * felves again, with fruitlefs Stories, and vain ' Learning; nor be addifted to corporal Deli- ^ cacies, which dull the Mind, and will divert Lacrt. "^ ^^^ hinder them from the Porfuit of thofe vir. * ntore noble and heavenly Virtues.' Upon mem. the Death of his beloved Mafter, Socrates^ he mftituted a Se6t, calltd Cynicks; out of whom came the great Seft of the Stoicks: Both which had thcfe common Principles, which they daily, with great and unwearied Diligence, did maintain and inftruft People in the Knowledge oi\ tnz, * No Man is wife or happy, but the good Laert. c ^^^ virtuous Man. That not much Learndc rep ' ^^S> nor Study ofmany Things was neccffary. Stoi. ' That a wife Man is never Drunk nor Mad; Stoi). ' That he never finneth. That a wife Man y^' ' is void of PaiTion. Thar he is fincere, re- Deo"^' ' ligious, grave: That he only is Divine: Lib. z. ' Ihat fuch only are Pricfts and Prophets,

* dial;

No Crofs^ no Crown. 339

* that have God in themfelvcs. And that his ^-^^^^ ' Liw is imprinted in their Minds, and i\\t t^ >

* Minds of all Men. That fuch an one Only ^^ ' ^^^ ' can Pray, is Innocent, Mcek^ Temperate^

* Ingenuous, Noble -, a good Magirtrate, Fa-

* ther. Son, Maftcr, Servant, and worrhy cf ' Praife. On the co:itrary, that wicked Men

* can be none of thefe : ^hat the fame belongs

* to Aden and Women,

' Their Diet was (lender, their Food Only plut

* what would fatisfy Nature. Their Garments ^^- ^'^*

* exceeding mean. Their Habitations folitai-y !..

' and homely. They affirmed, thofe who ^p J^

* liv'd with feweft Things, and were content- Queft. 4

* ed, mod nearly approached God, who wants ^^og. ^ Nothing. They voluntarily defpifed PJches, ^.^-^^^

* Glory and Nobility, as foolifn Shews, and y^^^ ^ vain Fictions, that had no true and folid Stob/ ' Worth or Happinefs in them* They made

* all Things to be Good and Evil, and flat-

* Chance.'

Certainly thefe were they, who having no ( external ) Law, became a Lazv unto them- Jfelves^ 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 Principlle, which leads to true and everlafting Hap- pinefs all thofe that embrace it. L^^^.^

§. 20. Xenocrates refufed Alexander's^ Val. Prefent, yet treated his Ambafladors after his max. 4. temperate and fpare Manner, faying, ' You 3; ^- 16,

* fee I have no need of your Mailer's Bounty, y^^' ^J^^ ' that am fo well pleafed with this.' He would max. 'r,

* fay, * That one ought not to carry ones Eyes 2.

340 No Crofs^ no Crcvun.

* be nioft circumfpeft of one's AAions before

* Children, left by Example, one's Faults '' fliouki out- live one's Self He faid, Pride was the greateft Obftruftion to true Knowledge. His Chaftity and Integrity v/ere re- naarkable and reverenced in Athens : Phryne^ the famous Athenian Courtefan, could not place a Temptation upon him, nor Philips King of Macedon, a Bribe, tho' the reft fent in the Embafty were corrupted. And being cnce brought for a Witnefs, the Jucges rofe up, and cryM out, Tender no Oath to Xenocrates^ for he will fptak the Truth. A Re- fpeft they did not allow to one another. Holding his Peace at fome diftraftir.g Difcourfe, they afk'd him, Why he fpoke not.? ' Be-

* caufe ( faith he ) I have fomctimes repented

* of Speaking, but never of holding my Peace/

* Mifchief not to bear Afflidion. That Un- ' godlinels is an Enemy to Affurance.' He faid to a covetous Man, * That he did not

* poffcfs his Wealth, but his Wealth poffeffed

* him ; abftaining from ufing it, as if it were

* another Man^s. In fine, that Men ought to

* purfue a Courfe of Virtue, without Regard ' to the Praife and Reproach of Men.'

§. 22. Demonax, feeing the great Care that Men had of their Bodies, more than of their Minds; ' They deck the Houfe ( faith ' he ) but night the Mafter.' He would fay,

* That many are inquifitive after the Make of ^ t;h€ World, but are little concerned about

* tlieir

^ their own, which were a Science much more ' wortay of their Pairis.* To a City that would eftablifli the Gladiators, or Prize- Fighters, he faid, ' That tliey oi:g!xt firll to over- ' throw the Altar of Mercy:* Intimating the Cruelty of fuch Praftices. One afking him, Why he turned Philofophcr? ^ Becaufe (faith Priefts of Greece, ' If they could better inftru6l * the People, they could not give them too ' much; but if not, the People could not give ^ them too little.* He lamented the unprofitablenels of goodLav/s, by being in bad Men's Hands.

§. 23. Diogenes, was angiy with Critics, that were nice of Words, and not of their own Adions; with Muficians, that tune their Inftruments, but could not govern their Paflions; v/ith Aftrobgers, that have their Eyes in the Sky, and look not to their own Goings; with Orators, that ftudy to fpeak well, but not to do Well; v/ith covetous Men, diat take care to get, but never to ufe their Eftates; with thofe Philofophers, that defpife Greatnefs, and yet court great Men: And with thofe that facrifice for Health, and yet furfeit themfelves with eating their Sacrifices. One Time, difcourfing of the Nature, Pleaiiire and Reward of Virtue, and the People not regarding what he l^id, he fell a Singing; at which every one prefl to hear: Whereupon he cry'd out, in Abhorrence (?f their Stupidity, ' OGod, how ^ much m.ore is the World in love with Folly, ^ than with Wifdom!' Seeing a Man fprinkling himfelf with Water, afcer having done fQm.e ill Thing; ' unhappy Man! ( faith he )

34^ No Crofs^ no Crown.

' Doft thou not know, that the Errors of Life ^. are not to be wafhM away with Water?' To one, who faid, Llf ^ is an ill Thing j He an fwered, ^ Life is not an ill Thing, but an ill ^ Life is an ill Thing.' He was very Temperate, fpr his Bed and his Table he found every where. One feeing him wafh Herbs, faid, If thou had followed Dionyftiis^ King of Sicily^ thou wquld'll not have needed to have v/aflh'd Herbs. He anfwered^ * If thqu had*ft

* waHiM Herbs, thou neededft . not to have ^ foJiow'd Dionyftus.^ H^e Ighted a Candle at Noon, faying, ' I look for a Man V i^^plyii'g^ that the World w^s darkened by Vice, and M-n efferninated. To a luxurious Perfon^ that h^d wafted his Means, fupping upon OUves ; ' If ( faith he ) thou had'ft ufed to ^ dine fo^ thou would'ft not have needed to ' fup fo." To a young Man, dreffing himfelf r.eatly ; ' If this ( faith he ) be for the Sake of

* Men, thou arc unhappy •, if for Women, f thou art unjuft.' Another time, feeing an effeminate young Man -, ' Art not thou afham- ^ ed ( faith he ) to ufe thy felf worfe thanNa- ' ture hath made thee ? She hath made thee a ^ Man, but thou wik force thy felf to be a

* Woman. ^ To one that courted a bad Woman \ ' O Wretch ! ( faid he ) What meaneft f thou, to aflc for that, which is better loft ^ than found?' To one that fmelled offweet Unguents, ' Have a care ( faith be ) this Per- ^ fume make not thy Life ftink.* He compared covetous Men, to liich as have the Drop- (y, ^ Thafe are full of Money, yet defire more y \ thefe of Water, yet thirft for more. ■ Being ^%'d^ Yj'be^t Bc^ft^s wefe the worft ? '•In die

No Crofs, no Crown. 342

^ Field ( faith he ) Bears and Lyons ; in the

* City, Ufurers and Flatterers.' At a Feaft, one giving him a great Cup of Wine, he threw it away ; for winch being blamed, ' If I Ivcl^X ' drunk it ( faith he ) not only the W-inc would

* have been loft, butlalfo.' One afking liim. How he might order himfelf bed ■? faid, ^ l^j ^ reproving thofe Things in thy felf, which

* thou blameft in others.* Another demanding, what was hardeft ? He anfwer'd, ^ To ^ know our felyes, to whom we are Partial.* An Aftrologer difcourfing to the People of the wandering Stars ; ' No ( faith he ) it is net ' the Stars, but thefe' ( pointing to the Pegpie that heard him. ) Being afk'd. What Men were moft Noble, ^ They (faith he) v/ho ' contemn Wealth, Honour and Pleafure, and ' endure the Contraries, to wit. Poverty, Scorn,

* Pain and Death.' To a wicked Man, rer proaching him for his Poverty -, ' I never knew ' ( faith he ) any Man punifh'd for his Pover- ' ty, but many for their Wickednefs.' To one b.ewailing himfelf that he fhould not die in his own Country ; ^ Be of Comfort ( faith he ) for ' die Way to Heaven is alike in every Place.' One Day he went backwards ; whereat the People Laughing, ' Are you rot afhamed

* ( faith he ) to do that all your Life-Time, ' which you deride in me.'

§. 24. Crates, a Theban, famous for his Laert, Self-denial and Virtue; defcended fi^om the Houfe of Alexander ^ of gfeat Eftate, at leaft x?No Hundred Talents; which, having m.oftly diftributed amongft the poor Citizens, he be? came a conftant Profeffor of the Cynick philg:. phy. He exceedingly inveighed againft cpm? Z 4 |r;Gr^

344 ^^ Crofsy no Crown.

mon Women. Seeing at Delphos a Golden Im4ge, that Phryne^ the Courtcfan, had fct up, by the Gains of her Trade, cryM our, ^ This is a Trophy ofthe Greeks Intemperance.* Seeing a young Man highly fed, and fit -, ^ Unhappy Youth ( faith he ) do not fortify * t!:y Prjfon.' To another, followed by a great many Parafites; ^ Young Man ( faith ^ he ) I am fqrry to fee thee fo much alone.* Walking one Day upon the Exchange, where he beheld People mighty bufy after their divers Callings; ^ Thefe People ( faith he ) ^ think themfelves happy •, but I arn happy ^ that have nothing to do with them: For I ^ place rny Happincfs in Poverty, not in ^ Riches. Oh! Men do not know hov/ much f a Wallet, a Mc^afure of Lupins, with Secu- ^ rity, is worth/ Of his Wife, Hipparchia^ a Woman of Wealth and Extra6lion, but noibler for her Love to true Philofophy, and how phey came together, there wi|l be occafion to make mention in it's Place. Stob, §, 25. Aristot]^e, a SchQ!4r to Plato^

Strom, ^y^^ ^j-^g Oracle of Philofophy to thefe very "t^* Times, ( tho' net fo divinely Contemplative

3s his Mafcer, never thelefs ) follows him in this ; that Luxury fhould by good Difcipline be exil'^d human Societies. Ariilotle feeing a Youth finely dreft, faid, ^ Art thou not H\^i' c 2,fham.ed, when Nature hath made thee a Ibid. ^ Man^ to make thy id^ ^ Woman ?' And 46." to another, gazing on his fine Cloak ; ' Why ^ doft thou bcaft pf a Sheep's Fleece?* He faid, i It was the Puty of c^ good Man, to live fc^ i \ind?r Laws^ as he fhould do, if there v/ere i npre„^

Nq Crofs^ no Crown. 345

§. 26. Mandanis, a great and famous P' ilofopher of the Gymnofophiftsy whom Alexander the Great required to come to the Fcaft of Jupiter's Son ( meaning himfclf) declaring. That if he came, he fhould be rewarded, if not, he fliould be put to Death. The Pr.ilofopher contemned his Meflage, as vain and fordid: He firft told them, ' That he dciy'd ' him to be Jupiter's Son •, ( a meer Fiftion. ) ^ Next, That as for his Gifts, he efleemc-d ^ them nothing worth; his ownCou: try could ' furnifh him with Neceflaries, b yona which, ' he coveted nothing.' And lailly, as for ^ the D^ath he threatened, ^ He did not fear ^ it; but of the two, he wifhed it ratri* r, iii ^ that ( faith he ) I am fure it is a Change to ^ a more blefled and happy State."

§. 27, Zeno, the gr ac Stoick, and Author pf t-::at Philofop y, had many Things aumirable in him •, who not only faiJ, but praitif- ^'^^ pd. He was a Man of that Integrity, and fo reverenced for it I y the Athenians, that riicy depofited the Keys of the e uy in his r.iands, as the only Perfon fit to i.e entrufted v;jth their Liberties: Yet by Birth a Stranger, be^ ing of PJiltacon in Cyprus. Amigcntis, Kit ^.5 of Macedonia^ had a great Relpect f jr ium, and defired his Company, 4S the fjiiowmg Jitter exprcfleth:

King Ant;gonus to Ze^o the Fhilofopher^ Health : I think that I exceed thee in Fortune and Glory -, hut in l^earmng andDiJcttline^ and that perfect Felicity^ vjhich ihou haft attainedj I am exceeded by thee ; ivherefore I thow^ht it fxpedient to write to thee^ that thou zvih come to me^ ^Jfwing my felf^ tkou wilt not deny /^

2^5 No Crofsy no Crown^

Ufe all means therefore to come to tiSj and knoWj thou art not to inftruci me only^ but all the Macedonians \ for he who teacheth the King of Macedonia^ and guideth him to Virtue^ it is evident^ that he doth likewife infiru£l all his Subjects in Virtue : For fuch as is the Prince^ fuch for the mojl Part are thofe who live under bis Government,

Zeno wijheth Health: 1 much ejieem thy earned T>efire of Learning,, in that thou aimefl at Philofophy^ not Popular,, which pervert eth Man- ners; but that true Difcipline which conferreth Profit; avoiding that generally commended Pleafurc, which effeminates the Souls of Men, It is manifed,, that thou art inclined to generous things,, not only by Nature,^ but by Choice •, with indifferent Exerctfe and Affijiance thou may^ft eafily attain to Virtue, But I am very infirm of Body,, being Four fc ore Tears of Age,, and fo not well able to come; yet I will fend thee fome of my chief Difciples^ who,, in thofe Things concerning the Soul,, are nothing inferior to me; and who fe Inftrucfions,, 'if thou wilt follow theniy will conducl thee to perfect Bleffednefs, — —Thus Zeno rcfufcd Antigonus,, but fent Perfaus his Cpuntryman, and Philonides a Theban. — He would lay, ' That nothing was more unfeemly ^ than Pride, cfpecially in Youth, which was ^ a Tune of Learning.- He tiierefore recommended to young Men Mgdedy in three Things; in their Walking, in their Behaviour^, ^^nd in their Apparel: Often jep ating thofe Verfes of Euripides,, m Honour ol Qapaneus:

lie was not puft up with his Store ;

piqr thoi^^ht himfelf above the Poqr,

Seeing

No Crofs^ no Crown. 347

* not fee his Face in it.' He alfo tauj^Iit, the People fhould not affeft Delicacy of Di:t, no, not m their Sicknrfs. To one that fmrlt with Unguerts j ' Who is it ( faith he ) that fmells ' fo efFemiaatcIy ?' Seeing a Friend of his taken too much up with the Bufinefs of his Land ; ' Unkls thou lofe thy Land, (faith he) ^ thy Land will lofe thee. Being demanded. Whether a Man that doth \^'ro^g, may conceal it from God ? ' No ( faith he ) nor yet

* he who thinks it •/ which teftifies to the Omniprefence of God. Being an<:'d. Who was his bed Friena ? Heanfwcrcd, ^ My other

* felf 3' intimating the divine ^art that was in him. He would lay, ' The End of Man was

* not to live, eat and drink ; but to ufe this ^ Ljfe, fo as to obtain an happy Life hereafter.' He was fo humble, that he converfed with mean and ragged Pcrfons •, whence Tiraon thus :

And for Companions^ gets of Servants flore^

Of all Men the mo/l Empty ^ and mcfi Poor. He was Patient, and frugal in his Houihold- Expences: Laerthis faith, he had but one Servant; Seneca avers, he had none. He was mean in his Clothes: In his Diet hy Phikmoit thus defcribed:

He Water drinks^ then Broth and Herhs doth eat ;

Teaching his Scholars^ almoff ivithout Meat. His Chaftity was fo eminent, that it became a Proverb; As chafte zs>Zeno. When the News of his Death came to Ant'^onus^ lie broke forch intp thefe Words, What an Obje£f haze

J48 No Crofs^ no Crown.

1 loji ? And being afk'd, Why he admired him lo much ? Bccaufe^ faith he, tho' I bejlow^ ed many great Things upon him^ he was never therevoub exalted nor dejected. The Athenians^ after his Dtarh, by a publick Decree, erefted a Statue to his Memorial ; it runs thus : Where- ^i Z^no, the Son of M.n2i{Q2i^, a Scythian^ has profcjjed Fhilofor^hy about Fifty Eight Tears in this City^ and in all 'Things -performed the Office of a good Man^ encouraging thofe young MeUy who applied thcmfehes to him^ to the Love of Virtue and Temperance^ leading himfelf a Life fuitable to the Doctrine which he profeffed ; a Pattern to the befi to imitate : The People have thought fit to do Honour to Zeno, and to Crown him with a Crown of Gold^ according to LaWj in Reward of his Virtue and Temperance^ and to build a T^omb for him^ publickly in the Ceraniick^ &c. Thefe two were his Epitaphs, one by Antipater :

flere Zeno lies^ who tall Olympus fcaPd, Not heaping Pellon on Ofla's Head: Nor by } itvc\i\t^x\ Labour fo prevail' d-. But found out Virtue^ sPa^hs^ which thither led.

The other by Xenodotus^ the Stoick, thus: Zeno, thy Tears to hoary Age were [pent ^ Not with vain Riches^ but with Self-Content.

§. 28. Seneca, a great and excellent Philofopher, who, with Epi^etus^ fhall conclude the Tcliimonies of the Men of their Charader, hath fo much to cur Purpofe, that his Works are but a kind of continued Evidence for us: He faith, ^ Nacure was not fo much an Enemy, * as to give an caly Paifage of Life to all other ^ Creatures, ^nd that yi^"^ v^o'ii^ Ihould not

' Jive

No Crofs^ no Crown4 ^4p

live without fo many Arts: She hath commanded us none of thefe Things. Wc have made all Things di.Ticult to us, by difdaining Things that are eafy: Houfcs, Clothes, Meats, and Noiiriiliment of Bodies, and thofe things which are now the Care cf Life, were eafy to come by, freely go:ten, and prepared with a light Labour: For theMeafure of thefe Things was NecefTity, not Vo- luptuoufnefs: But we have made them pernicious and admirable; they muft be fought with Art and Skill. Nature fufficeth to thac which file requireth.

' Appetite hath revolted from Nature, which continually inciteth it felf, and incrcafeth with the Ages, helping Vice by Wit. Fird it began to defire fuperfluous, then contrary Things: Laft of all, it fold the Mind to the Body, and commanded it to ferve the Lulls thereof. All thefe Arts, where-with the City is continually fet at Work, and maketh fuch a Stir, do center in the Affairs of the Body, to which all Things were once performed as to a Servant, but now are provided as for a Lord: Hence the Shops of Engravers, Perfumers, &c Hence of thofe that teach effeminate Motions of the Body, and vain and wanton Songs: For natural Behaviour is defpifed, which compleated Defires with neceffary Help: Now it is Clownifhnefs and ill-Breeding, to be contented with as much as is requifite. What (hall I fpeak of rich Marbles curioufiy wrought, wherewith Temples and Houfes do fhine? What of (lately Galleries, and rich Furniture? The(e are but die Devices of mod

§5^ ^^ Crofs^ no Crovjn.

* vile Slaves ; the Inventions of Men, not of'

* what Tilings fhe hath found out, what fhe

* hath made ? Not unfeemly Motions of the ^ Body, nor variable Singing by Trumpet or ^ Fiutc -, nor yet Weapons, Wars or Fortifi- \ cations: She endeavoufcth profitable Things;

* She favours Peace, and calls all Mankind to

* an Agreement : She leadeth to a blefled

* Eftate •, llie openeth the Way to it, and

* fhews what is Evil from what is Good, and ^ and chafeth Vanity out of the Mind : She

* giveth folid Greatnefs, but debafeth that

* which is puffed up, and would be feen of

* V Men : She bringeth forth the Image of God

^ to be feen in the Souls of Men : And fo from

* Corporeal, fhe trandateth into incorporeal

* Things.' Thus in the 90th Epiftle to Lucilius, To Gallio he writeth thus : * All

* Men, Brother Gallio^ are defirous to live *• happy, yet Wind to the Means of that Blef-

* fednefs ; as long as we wander hither and ^ thither, and follow not our Guide, but the ' diffonant Clamour of thofe that call on us, to ^ undertake different Ways. Our fhort Life

* is wearied and worn away amongft Errors,

* altho' we labour to get us a good Mind.

* There is nothing therefore to be more avoid-

* ed, than following the Multitude, without

* Examination, and believing any Thing with-

* out judging, let us enquire, what is heft

* done, not what is moft ufually done ; and

* what planted us in the Poffellion of eternal

* Felicity -, not what is ordinarily allowed of

* by the Multitude, which is the worft Inter-

* preter

'No Crofs^ no Crown. 35 1

* preter of Tnith, 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

* and truer Lig it, whereby I can diftingui/h

* Trutli from Falfhood. Let the Soul find

* out the Good of die Soul ; if once fhe may ' have I-yeifure to withdraw into Iier felf, O ! ' how will flie confefs -, I wifli all I have done,

* were undone ; and all 1 have faid, when I

* recolledl: it, I am afliamed of it, when I now ^ hear the like in others ; thefe I'hings below, ^ whereat we gaze, and whereat we fUy, and ' which one Man with Admiration fliews unto ' another, do outwardly Shine, but are inward- ' ly Empty. Let us feek out fomewhat that ^ is Good, not in Appearance, but folid,

* united and beft, in that which lead appears ?

* Let us difcover this. Neither is it far from

* Wifdom, not to wander from that immortal

* Nature, but to form our felves according to

* his Law and Example. Bkffed is the Man

* who judgeth rightly : Bleffed is he who is ^ contented with his prefent Condition : And ' blefled is he, who giveth Ear to that immor- ' tal 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 Brutifh Nero^ under whom he fuffered Death ; as alfo did the Apoftle Paul^ with whom, it is faiid, Seneca had ccHiverfed,. When Ncro'% Meffenger brought him the

352 No Crofs^ no Crown.

News, that he was to die? With a compofed and undaunted Counteiunce, he receivM the Errand, and prefentiy called for Pen, Ink and.Paper, to write his laft Will and Teftament: Which the Laptain refufing, he turned toward his Friends, and took his Leave thus; * Siixe^

* my loving Friencs, I cannot bequeath you

* any other I'hing in acknowledgment of what

* I owe you, I leave yc>u at leaft the riclieft and

* beft Portion I havt, that is, the Image of

* my Manners and Life ; which doing, you

* will obtain true Happinefs.^ His Friends fhewlng great Trouble for the lofs of him,

* Where ( faith he ) are thofe memorable

* Precepts of Philofophy ? A- d what is be- ' come of thofe Provifions, wh'ch fjr fomany

* Years together we have laid up againft the

* Brunts and Affliftions of Providence ? Was ' Nero's Cruelty unknown to us ? Wliat could

* we expe6l better at his Hands, that killed

* his Brother and murthered his Mother, but ^ that he would put alfo his Tutor and Go- ' vernor to Death r' Then turning to his Wife, Po77ipeja Paulina^ a Roman Lady^ young and noble, ' befeeched her, for the -* Love fhe bore him and his Philofophy, to

* fuffer patiently his Affli6lion ; for (faith he)

* my Hour is come, wherein I mule fhew, not

* only by Difcourfe but by Death, The Fruit •^ 1 have reaped by my Meditations. I erribrace ' it without Grief ; wherefore do not difhon-

* our it With thy Tears* Alfwage thy Sor- ^ row, and comfort thy felf in the Knowledge

* thou halt liad of me, and of my Actions ;

* and lead the reft of thy Life, with that

* Jnoneft Indutlry thou hail addided thy Iclf

< ---M ' And dedicating his Lire td God| he

at was not puri tied from the Errors ofhia Nature. His Moials was very excellent which he compriz'd under thefc two Words, Suflnin^ ing and Abjiaining; or Bearing aiid Forbearing; to. avoid Evilj and patiently to fuffer Afflidbons: Which do certainly comprize the Chndian Doftrine and Life, and is the Per-^ fcrt'on of the beft Philofophy that was at any tim ' taught by Egyptians, Greeks or Romans^ v/hcn It fignified Virtue, Self-Denial, and Or Lifr^ of religious Solitude and Contemplation^

How litde the Chriftians of the Times are true Pliilofophers, and how much more thefe Phi^ofophers were Chiftians than they, let the righteous Principle, in every Confcience, judge. But is it not then intolerable, that they fnould be efteemed Chriftians, who are yet to learn to be good Heathens? That prate of Grace ^nd Nature, and know neither? Who will prefume to determine what's become of Heathens, and know not where they are them- felves, nor mind v/hat may become of them? That can run readily over a tedious Lift of famous Perfonages, and calumniate fuch as will not, with them, celebrate their Memories, with extravagant and fuperfluous Praifes, whilft they make it laudable to act the contrary; and none fo ready a way to become Vile, as not to be Vicious: A ftrange Paradox, but too true: So blind, fo ftupified, fo befotted, are the i^j^liOx Senfualifts of the ^VorlJ, under their

2^^4 ^^ Crofs^ no Crown.

*

great Pretences to Rtrligion, Faith and Wcr*

fnip. Ah] did they but know che Peace, the Joy, the unfpeakabie Ravifiiments of Sou}, than infeparabiy attend the inriOGent, harmlefs, ilill and retired Life of Jcllis? Did diey but weigh within themfelves, the Authors of their vain DeHghts and Paftimes, the Nature and Dilpofitjon, they are fo grateful to, the dangerous Confequence of exercifing the Mind and its AfFeftions below, and arrefting and taking them up from their due Attendance and Obedic^nce to die mod holy crying Voice ia their (.onfciences, repent, return, all is Vanity, and Vexation of Spirit: Were but thefe Things yeflecled upon •, were the inceffant Wooings of Jefus,^ and hi$ importunate Knocks and Entreaties, by his Light i^nd Grace, at the Door of their Hearts, but kindly anfwered, and he admitted to take up his abode there: And Jaftly, were fuch refolved to give up to the Inftructions and holy Guidance of his eternal Spirit, in all the humble, heavenly and rigiiteous Converfation it requires, and of which he is be- come our Captain and Example: Then, O then, both Root and Branch of Vanity -, the Nature that invented, and that which delights her fclf therein, with all the Follies themfelves, would be confumed and vanifh, but they, alas! cheat themfelves, by mifconftrued Scriptures, and daub with the untempered Mortar of mi^ipplied Promifes. They will be Saints, wJiilft they are Sinners; and in Chrift, whillt in the Spirit of the World, walking after the Flelli, and not after the Spirit^ by which the true Children of God are led. My Friends, mind the juft Witnels and holy Principle in

your

No Orofs^ no Crown. 35|

;/Oiir fclves, that you may expcrimcntaliy knOw more of the divine Lite, in which ( and not m a Multitude of vain Repetitions ) true and ity lid Felicity eternally confilb.

IV. Nox^ is this Reputation^ Wifdom ^nd Virtue, only to be attributed to M.'n: 1 here were Women alfo in the Greek and Roman Ages, that honoured their Sex by great Examples of Meeknefs, Prudence and Chaftity 2 And which I do the rather mention ^ that the Honour, Story yields to their virtuous Concuft^ may raife an allowable Emulation in thofe of their own Sex, at leaft, to equal the noble Charader given them by Antiquity:

tia. §. S. Arria, §. 9. Pompeja Plautiiia. §. 12. A Reproof to Voluptuous IVomen of the "Times.

.3. Woman eminent for her Beauty and Quality, but more for her fiugular Chaftity. Her Hufband was abfent from her twen- ty Years; partly in the Service of his Country^ and pardy in Exile, and being believed to be dead, fhe was earneftly fought by divers Lovers, and preft by her Parents, to change her Condition; but all the Importunities of the one, or Perfvvafions of die other, not prevailing, her Lovers feem'd to ufc a kind ofVio-

^^6 No Crofs^ no Crown.

lence, that where they could not intiee, they would compel: To which fhe yielded, upon tliis Condition •, ' Tiiat they would not prefs * her to marry, till fhe had ended the \^ ork ' file had in Mand:' V\ hich they granting, fhc undid by Night what fhe wrought by Day; and with that honeft Device, fhe celay'd dieir Defire, 'till her worthy Hu'band returned, whom llie feceivM, tho' in ijcggar's Clothes, with an Heart full of Love and Truth. A Conftancy 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.

§. 2. Theoxena, a Woman of great Virtue, being in a Place encompafled by the Ar- mies of the King of Macedonia, finding fhe could not efcape their Hands, rather tnan fall under the Power of his Soldiers, to be defiled, chofe to die: And therefore flying into the Sea, delivered her Life up in the Waters; thereby chufing Death, rather than fave her Life with the Hazard of her Virtue.

§. 3. Pandora and Protagenia, two virtuous Daughters of an Athenian King, feeing their Country like to be over-run by its Enemies, freely offered their Lives in Sacrifice, to appeafe the Fury of their Enemies, for the Prefervation of their Country.

§. 4. Hipp ARCH I A, a fair Macedonian Virgin, Noble of Blood ( as they term it ) but more truly Noble of Mind, I cannot omit to

No Crcfs^ no Crown, 357

mention ; who entertained fo earned: ^n Affcc* tion for Crates^ the Cynical Philofopher, as well for his {cvrrt Life, as excellent Difcourfe, that by no Means could her Relations nor Suitors, by all their Wealth, Nobility and Beau- ty, diflwade her from being his Companion : Upon which ftrange Refolution, they all betook thenifelv^s to Crates^ befeeching him to fhew himfelf a true Philofopher, in perfwading her to defift : Which he flrongly endea- voured by many Arguments ; but not prevailing, went his Way, and brought all the little Furniture of his Houfe, and fhewed her:

* This ( faith he ) is thy Hufband ; that, the ^ Furniture of thy Houfe : Confider on it, for

* thou can'ft not be mine, unlefs thou follow-* ' eft the fame Courfe of Life :' ( For, being Rich above twenty Talents, which is more than 50,000 I. he neglefted all, to follow a retired Life : ) All which had {o contrary an EfFedl, that fhe immediately went to him, before them all, and faid, ^ I feek not the Pomp ' and Effeminacy of this World, but Kno^v- ' ledge 4nd Virtue, Crates ; and chufe a Life ' of Temperance, before a Life of Delicacies; ^ For true Satisfa6lion, thou knoweft, is hi ' the Mind -, and that Pleafure is only worth ' feeking, that lafts for ever.' Thus wa,s it, llie became the conftant Companion both of his Love and Life, his Friendihip and his Vir^ tues \ travelling with him from Place to Placi^^ and performing the publick Exercifes of In-^ ftruclion with Crates^ wherever they carne^ She was a mod violent Enemy to all Impiety, but efpecially to wanton Men and Wom.en^ gnd thofe, whofeGjrb and Conver&tion lhew'4

No Crofs^ no Crown.

them devoted to vain Pleafures and Paftimes: ET.nninacy r-ndering the Hke Perfons not o vy unprofitable, but pernicious to the whole WorM. Which, fhe as well made good by the Kxample of her exceeding Induf^ry, Tcmp r^iice and Severity, as thofe are Vvont to do, by t icir Intemperance and Folly: For ruin of Healcii, Eftatcs, Virtue, and lofs of eternal Happinels, have ever attended, and ever will pttend fuch earthly Minds. 4 §. 5. LucRETiA, a mod chafte Roman Dame, whof.- Name and Virtue is known by that Tragedy that follows them. For Sextus^ the Son of Tarquin the Proud, King of Rome, hearing it ^yas her Cuftom to work late in her Chamber, ^ did there attempt her, with his Swor.l in his Hand, vowing, he would run h-r through; and put one of his Servants in tho Pufture of lying with her, on purpofe to defame her, if flie would not yield to his Luils. Having forc'd 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, fhe flew herfeif in their Prefence; that it might not be faid, Lticretia out-liv'd her Challity, even when^ fhe could not defend it. I praife the Virtue, not the Aft: But God foon avenged this, with other Impieties, upon that wicked Family; for die People hearing vvhat Sextus had done^ whofe flagitious Life they equally hated with his Father's Tyranny, and their Scnfeofboth, aggravated by the Reverence fhey conceived for the chafl:e and exemplary Life of Lucretia^ betook themfelves to their

Arms I

No Crojs^ no Croivn. ^59

Arms; and headed by her Father, her Hufband, Brtttics and Valerius^ they drove out that ^ar qu in F^,m\\y: In which Aftion the Hand oi Brutus avenged the Blood of Lucretia upon infamous SexliiSy whom he ficw in the Battle.

§. 6. Cornelia, alfb a noble Roman Matron, and Sifter to Scipio^ was efteemed the moft famous and ho-^ourable Perfonage of her Time, not more for the greatnefs of her Birth, than her exceeding Temperance. And Hiftory particularly mentions this, as one great Inftance of her Virtue, for which fhe was fo much admired, to v/it. That fhe never v/as accuflomed to wear rich Apparel, but fuch Apparel as v/as very plain and grave -, rather making her Children ( whom her Inftructions and Example had made Virtuous } her greateft Ornaments: A good Pattern for the vain and wanton Dames of the A ere.

§. 7. Pont I A was another Roman Dame, renowned for her fingular Modefty: For tho'' O^avius attempted her with all imaginable Allurements and Perfwafions; fhe chofe rather to die by his Cruelty, than be polluted by his I^uft. So he took her Life, that CQuld not violate her Chaftity.

§. 8. Arria, Wife to Cecinna P^tus^ is not lefs famous in Story for the Magnanimity fhe (hewed, in being the Companion of her Hufband's Difgraces, who thruft herfelfinto Prifon with him, that fhemight be his Servant ^ and ihew'd him firft by Death to be reyengecj of the Tyrant.

j6o No Crofs^ no Crown.

Companion of the Poor, ufed the Power her Virtue- had given her with her Hufband, to put hiiii upon all the juft and tender Things that became his Charge, and to diflwade hun from whatfoever feem'd harfh to the People: Particularly, ftie diverted him from a great Ta?t his Flatterers advifed him to lay upon the People,

§, IQ, Plotina, the Wife of T'r^'^^, a Woman ( faitii a certain Author) ac orn'd wicK Picry, Chaftity, arjd all the Virtues that a Wormian is capable of. There are two Inftanees; one of her Piety, t'other of her Chaftity: The firft is this; When her Hufband vvas proclaimed Emperor, fhe n^ounted the Capital after the Choice; where, in a religious Manner, fhe faid, ' Dh that I may live ^ under all this Honour, with the fame Virtue f and Content, that I enjoy'd before I had it'/ The fecond is this: Her Hufband being once Exil-d, fhe caufed her Hair to be cut fhort, as the Men wore it, that with lefs Notice and Danger fhe might be the Companion of his Banilhment.

§. ii. PoMBEjA Paulina, aRomanLady of Youth and Beauty, defcended of the moft npble Families of Rome, fell in love with ^meea^ for the Excellency of his Dodrine, and the Grayity and Purity of his P/Ianners. They Married, and lived great Examples together, fQ both their 3exes. So great was her Value for her Hufband, and fo httle did fhe care to ]ivej when he was to die, that fhe chofe to pe the Companion of his Death, as flie hac^ hfc^n of tis Life: And her Veins were cut as well a^ iiis^ whilfl flip was the Auditor of his

excellent

No Crofsy no Crown.^ 361

excellent Difcourfes: But Nero hearing of it, and fearing, left Paulina'^ Death mig!u bring liim great Reproach, becaufe of her noble Alliance in Rome, fent with all haft, to have her Wounds clofed, and if it were poffible, to faf'^ her Life: Which, tho' as one half dead, was done, and Ihe againft her Will lived -, but always with a pale Hue, and wan Complexion of '^ace, to tell how much of her Life was gone With Seneca her deareft Friend, Philofopher and Huiband.

§.17. Thus may the Voluptuous Women of the Times read their Reproof in the Charafter of a brave!-Ieathen •, and learn, that folid Happinefs confifts in a negledl of WeaJth and Gr^atnefs, and a contempt of ail corporal Pleafures, as more befitting Beafts, "than immortal Spirits: And which ^re 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 Mortality, and fpending their Lives to gratify the L.ifts of a little dirty Flefh and Blood, that (hall never enter into the Kinpdom of Heaven: By all wnich their Minds become darken'd, and fo mfenfibie of more caeleftial Glories, that they 00 net on!y refufe to enquire after them, but iiifamouQy Scoff and Defpife thofe that do, as a foplifh and mad People: To that ftrange De^ gree of Darknefs and Impudence this Age has got. But if the exceeding Temperance, Craftity. Virtue, Induftry and Contentednefs of very Heathens, with the plain and neceffai-y Enjoyments, God has been pieafcd to vouchfc^fe the Sons and Daughters of Men, as funcient

^^2 No Crofs^ no Crown.

cient to their Wants, and Conveniency ( that they may be the more at leifure to anfwer the great End of their being Born ) will not fuffice, but that they will exceed the Bounds, Precepts and Examples both of Heathens and Chriftians; Anguiih and Tribulation will overtake them, when they fhall have an Eternity to think upon, with gnafliing Teeth, what to all Eternity they can never Remedy: Thefe difmal Wages are decreed for them, who fo far affront God, Heaven and eternal Felicity, as to negled; their Salvation from Sin here, and Wrath to come, for the Enjoyment of a few fading Pleafures. For fuch to think, notwithftanding their Lives of Senfe and Pleafure, wherein their Minds become Slaves to their Bodies, that they* fliall be everlaftingly Happy, is an Addition to their Evils \ fince 'tis a great Abufe to the holy God, that Men and Women Ihould believe him an eternal Companion for their carnal and fenfual Minds: For, as the Tree falls, fo it lies; and as Death leav^es 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 Soul fee too, tafte and enjoy thofe heavenly Comforts and Refrcfliments, proobr to that eternal World, of which fhe is an Inhabitant, and where fhe muft ever abide in a State of Peace or Plagues, when this vifible One llia!l be diffolved.

§. I, "The T/Q^rine of GJmd from Mat. 5. about

No Crofs^ no Crown. 363

Denial cf Sdf, §. 2. John Baptift*^ Example §. 3. "The ^ejtimonies cf the Apoftle Peter, i^c, §. 4. Pau!*i Godh Exhortation aga'mfi Pride^ Covetoufnefs and Luxury. §. 5. T??^ Primitive Chriftians nonconformity to the World. §. 6. (1 -mens Roma* ins ^^/z/;^ /i?^ F^//y of the Gentiles, 4. 7 Machiavcl of the Zeal of the Primitive Chrijiians. §. 8. Tt^rtuliian, Chrylbllorn, fc?c. on Mat. 12. §.19. ^F^^/ they u'tiderjicod by Daily Bread in the Lord's Prayer. §. 20. 'Their Judgment concerning Taverns, §, 21. Dancings Mujick^ ^c. §. 22. /-Jn Epijile (9/ Bartholomew Tertian to the Waldenfian Churches^ i^c. §. 23. Their extream Suffering and Faithfuhefs, TJoeir Degeneracy reproved that call them their Anc eft or s. §. 24. Paulinus Bifhop of Nola^ relieving Slaves and Prifoftirs, §. 25. Kz2jzva% Bifhop of Amida^ his Charity to Enemies.

Hk. V I N G abundantly fliewn, how r^^^ much the Doctrine and Conyerfatton of Dodrins the virtuous Gentiles condemn the Pride, Ava- ^ri^ rice and Luxury of the profefTed Chriftians of ^"^^^^^ the Times \ I ihall, in the next PJace, to dif- bUiLd charge my Engagement, and faither fortify Lord this Difcourfe, prefent my Reader with the Jefus ^ Judgment of the moft Chnftian Times; as alfo ^"^ ^'f ^ of eminent Writers, both Ancient and Modern, ^j^^^^'^'^" I fhall begin with the bleffed ^Authqr of that Religion. §, i.

564. No Crofs^ no Crown.

Primi- §. I. JESUS CHRIST, in whofe V^^^.y Mouth there was found no Guile, ( fent from ansy^Lnd ^^^^ ^^^^ ^ Teftimony of Love to Mankind, thofe of and who laid down his Life for their Salvation; more whom God hath railed by his mighty Power Modern j-q be Lord of all } is of right to be firft heard ii/jKavour '^^ ^^^^ Matter; for never Man /pake like him, of this to our Point; fhort, clear and clofe; and all Dif- oppofite to the Way of this wicked World, courfe. Blejfed ( fays he ) are the Poor in Spirit, for theirs is the Kingdom of God: He doth not fay, blefTed are the Proud, the Rich, the Highminded: Here is Humility and the Fear of the Lord bleft. Blejfed are they that Mourn, Mat. 5. for theyfhall be Comforted: He doth not fay, blefled are the Feafters, Dancers and Revellers of the World, whofe Life is fwallowed up of Picafure and Jollity: No, as he was a Man of Sorrows, fo he bleft the Godly forrowful. Blejfed are the Meek, for they fhall inherit the Earth: He doth not fay, blefled are the Ambitious, the Angry, and thofe that are puffed up: He makes not the Earth a Bleffing to them: And tho' they get it by Conqueft and Rapine, it will at laft fall into the Hands of the Meek to inherit. Again, Blejfed are they which do Hunger and Thi^d after Right equfnefs; But no Bleffing to the Hunger and Thirft of the luxurious Man. Blejfed are the Merciful, for they fhall obtain Mercy: Fie draws Men to Tendernefs and Forgivenefs, by Reward. Haft thou one in thy Power that hath wronged Thee? Be not Rigorous, exaSf not the utmolt Farthing', be Mercitul, and pity the Afflifted, for fuch are Blejfed. Yet further, Bleffed are the Pure in Heart, for they Jball fee God: He

(loth

No Crofs^ no Crown. 365

doth not Tay, bleffed are the Proud, the Covetous, the Unclean, the Voluptuous, the Malicious: No, fuch rtiall never fee God. Again, Blejfed are the Peace-Makers^ for they jhall he called the Children of God: He doth not fay, blefled are the Contentious, Back-biters, Tale-bearers, Brawlers, Fighters, Makers of War; neither fliall they be called the Children ofGod^ whatever they may call themfelves. LallJy, Blejfed areyou^ when Men Jhall revile you^ and perjecute you^ and Jay all Manner of Evil againjiyoufalfly^ for my fake *, rejoyce and be exceeding glad, for great is your Reward in Heaven: He bleffeth the Troubles of his People, and tranflates earthly Sufferings into hea- venly Rewards. He doth not fay, bleffed are you when the World fpeaks well of you, and fawns upon you: So that his Bleffings crofs the World's; for the World bleffeth thofe as Happy, that have the World's Favour: He bleffeth thofe as Happy, that have the World^s Frowns. This folveth the great Obje6tion,

* Why are you fo foolifh to expofe your felves ' to the Law, to incur the Difpleafure of V-^a-

* giftrates, and fuffer the Lofs of your Eftates

* and Liberties ? Cannot a Man ferve God in ^ his Heart, and \o as others do? Are you ' wifer than your Fore-fathers ? Call to mind ' your Anceftors. Will you queftion their ' Salvation by your Novelcies, and forget the

* future Good of your Wife and Children, as ' well as facrifice the prefent Comforts of your

* Life, to hold up the Credit of a Party ?' A Language I have more than once heard : I fay, this Dodrine of Chrift is an Anfwer and Antidote againft the Power of this Objecftion.

3^^ No Crofsj no Crown,

He teaclieth us, to embrace Truth under all thole Scandals. The Jews had more to fay of this kind tiian any, whofe Way had a more extraordinary Inftitution •, but Chnft minds not cither Inftitution or Sucre'^.on. He was a new Man, and came to confecrate a new Way, and dut in the Will of God^ and the Power that accompanied his M^niftry, and that of lis Folio wTs, abundantly proved the divine Authority of hi:; MjiTion, who thereby warns his to exp'/cl and lO bear CoairaciiCtion, Rcvihng and P.rf-cution: For if they did it to tiie green Tree, much more were they:o cxpc6t that they would do it to the dry: If to the Lord, then to the S.rvant.

Why then fliouid Lhriftians fear that Re-- proach and Tribulation, that are the Companions of his R li^.on, fince they work to his fmcere Followers a far more exceeding and eternal Weight of GJory? 3ut indeed they have great Caufe to frar and be afhamed, who are tiie Authors of fuch Reproach and Suffering, fo contrary to the meek and merciful Sp rit of Chrift: For if they are bleffed, who are reviled and perfecuted for his Sake; the Revilers and Perfecutors muft be curfed. But this is not all: He bad his Difcip!es/^//^zc; him^ learn of him., for he zvas Meek and Lowly: He taught them to bear Injuries, and not fmite again; to exceed in Kindnefs; to go two Miles, when afk'd to go one -, to part with Cloak and Coat too; to give to them that afk, and to icnd to them that borrow; to forgive^ nay, and love Enemies too; commanding them. Mat. 5. %ing, Blefs them that cur fey on -^ do Geod to them that hate you \ tind Pray for them which

No Crofs^ no Crown. 367

defpite fully life you, andperfecute you: Urging them wirh a moft fenfible Demonilration, 7ha(, faith he, you may be the Children of your Father^ which is in Heaven: For he maketh the Sun to rife upon the Good and Evil, and his Rain to defcend upon the Juft: and the Unjufi. He alfo taught his Difciples, to btlieve and rely upon God's Providence, from the Care that he had over the leaft of his Creatures: Therefore^ faith he, I fay unto you, take no Thought for your Life, vchat you fhall eat, and what you fhall drink, nor yet for your Body, what you fhall put on: Is not the Life inore than Meat^ and the Body, than Raiment? Behold the Fowls ofthe^^^^'^' Air \ for they fow not^ neither do they reap^ nor gather into Barns-, yet your heavenly Father feedeth them: Are you not much better than they? Which of you by taking thought, can add one Cubit unto his Stature? And why take you thought for Raiment? Conjider the Lillies of the Field, how they grow, they toil not, neither do theyfpin: And yet 1 fay unto you, that even Solomon in all his Glory y was not arrayed like one ofthefe. V/herefore, if God fo clotheth iha Grafs of the Field, which to Bay is, and to Morrow is caft into the Oven, fhall he not much more clothe you? 0 ye of little Faith! Therefore, take no thought, faying. What fball wt eat, or what (ball we drink, or where withal fhall we be Clothed? ( For after all thofe 'Things do the Gentiles feek ) For your heavefily Father knoweth that you have need of all thefe Things. But feek you frft the Kingdom of God^ and his Right eoufnefs, and all thefe Things fljall be added unto you. Take therefore no Thought for to Morrow.^ for to Morrow fhall take ThoiLgbt for

No Crofs, no Crown.

the "Things of it f elf ^ fufficient is the Day for the Evil thereof Oh! how plain, how fweet, how full, yet how Brief are his blcfled Sentences! They thereby fhew from whence tney came, and that Divinity it f If ipoke them: What are laboured, what are forced and icatttred in the beft of other Writers, and noc all neither, is here compnz'd atter a natural, eafy and confpicuous Manner. He fets Nature above Art, and Truft above Care. 1 his is He that himfcif came Poor into the World, and fo lived in it: He lay in a Manger^ convcrfed with Mechanicks; fafted much, retired often: And when he feafted, it was with Barley Loaves and Fifh, drefs'd doubtlcfs in an eafy and homely Manner. He was Solitary in his Life, in hisDeat!'. Ignominious: 7he Foxes had Holes ^ the Birds of the Air had Nefls^ but the Son of Man had not a Place whereon to lay his Head, He that made all Things as God, had Nothing as Man; which hath this blefled Inftiuftion in it, that the meuneft and pooreft fhould not be dejefted, nor yet the richefl and higheft be exalted. In fine, having taught this Doftrine, and lived as he fpoke, he died to confirm it; and offer d up himfelf a Propitiation for the Sins of the whole World when no other Sacrifice could be found, that could attone for Man with God: Who rifing above the Power of Death and the Grave, hath led Captivity Captive, and is become the firilBorn from the Dead, and Lord of the Living; and his living People praife him, who is worthy for ever.

by his ov;n Abftinence fuinciencly decldre what Sort of i\ rfon it was he came to prej^are and befpcak People to receive. For, tho* far.dified ill his Mother^s Womb,, and declared by Chriil to be the greateft of all Prophets, yet his Cloathing was but a coarfe Garment of Camers Hair, and a Leathern Girdle, and his Food only LoGufts and wild Honey: A Life very Natural and of great Simplicity, This was all the Pomp and Retinue^ which the greateft Ambaflador that ever came to the World was attended with, a,bout the beft of MciTages, to wit, Repent^ for the Kingdom of God is at Hand, And, There is one coming ^^^^ ^i after me^ whofe Shoes-latchet I dm not worthy 7' * to unloofe^ who fhall Baptize you with Fir e^ and with the Holy Ghoji •, and is the Lamb of God that taketh away the Sin of the World. Did the Fore-runner of the Coming of God ( for Emanuel is God with Men ) appear without the State, Grandeur, and Luxury of the World; and fhall thofe who pretend to receive the Meffage^ and that for glad Tidings too, and confefs the Emanuel^ Chrift Jefus, to be th^ Lord, live in the Vanity and Excefs of the World, and care more for their fine Clothes^ delicate Difhes, rich Furniture, ftately Attendance, and pleafant Diverfion^ than for the holy Crofs of Chriji, and the bleffed Narro^j(^ Way that leadeth to Salvation? Be afliamcd and Repent!

§. 3. Peter; Andrew, Philip, and the teft of the holy Apoftles, were by Calling as well as Dodtrine, not a luxurious People; for they were made up of poo Fifhermen and Mecha nicks: For Chrift called not his Difciples Bb cii:

370 No Crofs^ no Crown.

out of higher Ranks of Men, nor had they Ability, aiiy more than Will, to ufe the Excefles herein repjoved. You may conceive what their Lives were by what their Mafter^s Do6lrine was; for they were the true Scholars of his heavenly Difcipline. Peter thus fpeaks, and exhorteth the Chriftians of his Time, Let not your Adorning be that outward Adorning of ^p plaiting the Hair ^ and the wearing of Gold, 3. 3. 4. ^^^ of putting on of Apparel \ but let it be the hidden Man of the Hearty in that which is not Corruptible^ even the OrnamerA of a meek and quiet Spirit J- which is in the Sight of God of great Price \ /^rafter this Manner in the old "Time^ the holy Women^ voho alfo irufied in Gody adorned themfelves. Wherefore gird up the Chap. I. Loins of your Minds ^ be Sober, andhope to the {^r^^' End^ as obedient Children^ not fafjjioning your felves according to your former Liifis^ in your Ignorance^ but as he^ which hath called you is Holy^' fo be you. holy in all Manner of Converfation^ and giving all Diligence ^ adding to your Faith ^ Virtue \ to Virtue^ Kno-wledge^ and to ^Pct I. Knowledge^ Temperance"^ and to Temperance^ T. 12. r.Hience\ and to Patience^ Godlinefs\ and to Godunefs^ Brotherly Kindnefs; and to Brotherly Kindnefs^ Charity; for if thefe Things be in you and abouird^ they make you that you fhall b9 neither Barren 7icr Unfruitful: For fo an Entrance fljall be minijlred unto you abundantly^ i Pet. 3. into the ever la/ling Kingdom of our Lord and 9' Saviour Jefus ChriH: Not rendering Evil for

Evil^ or Railing for Railing ; but contrarywife Bleffing •, knowings that ye are thereunto calledy that ye Jhould inherit a Bleffing: For even hereunto were ye called^ hecaufe Chrift alfo

No Crofs^ no Cr^wnt 27^

fnfferedfor us^ leaving us an Example^ that v*e ^ P^t. i*' Jhould follow his Steps ^ who did no Sin, neither ^'* ^^* was Guile found in his Mouth; who^ when he was reviled, reviled not again, when he fuffer'd, he threatened not, but committed himjelf to him that judgeth righteoujly.

§. 4. Paul, who was alfo an Apoftle, though, as he faith, born out of due Ti-me: A Man of great Knowledge and Learning, but / cou7it it, faith he, all lofs for the Erxellency Phil. '^ of the Knowledge of Chrifi Jefus my Lord^ for 8. whom I have fuffered the lofs of all Things, and do count them but Bung, that I may win Chrifi. Brethren, he Followers of me, and mark them which walk fo, as ye have us for an Exaynple: For many walk, cf whom I have told you often \ and now tell you, even Weeping, that they are the Enemies of the Crofs ofChrid, whofe End is. Defiru^lion \ for their God is their Belly, they glory in their Shame, and they mind earthly Things, For our Converfation is in Heaven; from whence we look alfo for our Saviour, the Lord Jefus Chrifi. In like manner alfo, I will ^ ry. that Women adorn themf elves in mo deft yipparel, 2. 9. ik with Shamefacednefs and Sobriety, not with broidered Hair, or Gold, or Pearls, or cofily Array \ but with good Works, as becometh Women prof effing Godltnefs, Be followers of God^ as dear Children, and walk in Love, as Chrifi £p)^^ ^ alfo hath loved us: But Fornication, and all Uncleannefs, and Covetoufnefs, let it not be once named among fi you, as becometh Saints; neither Filthinefs, nor foolifh Talki'ng, nor Jejlingy which are not convenient; but rather giving of Thanks: For this ye know^ that no Whoremonger^ unclean Perfon^ nor covetous Man^

g;jt No Crofs^ no Crown.

"U'ho is mt Idolater^ hath an Inheritance in the Kingdom of Chnji^ and of God, See then that you zvalk Circiimfpecrly^ not as Fools ^ but as IVife^ redeeming the ^ime^ hecaufe the Bays are Ei'tL Wherefore he ye 7tot unwife^ but under- (landing what the Will of the Lord is; and he not drunk with Wine^ wherein is Excefs; but he filled with the Spirit^ fpeaking toyourfehes in Uyrn7is and fpiritual Songs^ fi^^gi^^g^ ^^^d making Melody in your Hearts to the Lord. Rejoy ce in the Lord always; afid 1 fay again^ Re- Joyce. Let your Moderation be known to all Men^ for the Lord is at Hand. Be careful for nothings for we brought nothing into this Worlds and it is certain We can carry nothing out: And, having Food and Raiment^ let us be therewith content \ for Godlinefs with Content-^ metrt TS great Gain:' But they that will be Rich^ fall into Temptation^ and a Snare, and into many foolifjj and hurtful Lufis., which drown Men in Perdition and I)eflru£lion; for the Love of Money, is the Root of all Evil, which whilfi fome coveted after ^ they have erred from the Faith, and pierced themfelves through witli Biany Sorrows; but thou, O Man of God, flee ihefe things, and follow after Right eoufnefs^ Godlinefs, Faith, Love, Patience, Meeknefs. Fight the good Fight of Faith, and lay hold on (Eternal Life, whereunto thou art alfo called^ and hafi profeffed a good Profejfion before many Wilneffes. I give thee charge in the Sight of God^ who quickenetb all Things, and before CJmfiJefus, who before Fontius Pilate witnef]cd a good Confeffion, that thou keep this Commandmandment without Spot, nnrebuke-abky until the appearing of our Lordjefus Chrifl. Charge

them

No Crofs^ no Crown. ^y^

ihem that are Rich in this TForldy that they be not High-minded^ nor trud in uncertain Riches^ but in the Living God^ who giveth us richly all things to enjoy ^ that they do Good^ that they be rich in good IVorks^ ready to dijiribute^ wiling to communicate^ laying up in (lore for thcmfches a good Foundation againjl the Time to come^ that they may lay hold on eternal J^ife, O Timothy, keep that which is committed to thy Trufl^ avoiding profane and vain Babblings^ and Oppojitioju of Science^ faljlyfo called^ which fome prof ejfing^ have erred concerning the Faith. Grace be with thee^ Amen. This was the blefled Doftrine thefe Meflengers of eternal Life declared, and which is more, they livd as they fpoke. You find an Account of their Reception in the World, and the Way of their Living, in liis firft Epiftle to the Corinthians; For I think^ i Co<, faith he, that God hath ftnt forth us ( the ^• Apoftles ) lafl^ as it were^ Men appointed to JDeath^ for we are made a Spe^acle to the Wcrld^ to Angels.^ and to Men, We are Fools for Chrifl^s Sake \ we are weak., we are defpifcd: Even unto this prefent Hour we both Hunger and Thirjly and have no certain dwelling Place; and labour., working with our Hands: Being Reviled^ weblefs\ being Perfecuted^ wefufferit-^ being Defained., we entreat. We are made az the Filth of the World., and are as the Off-fcouri?2g of all i'hings unto this Day. This was the Entertainment thofe faithful Followers of Jefus received at the Hands of an ungrateful W.prld: Be he who tells us of this, ajfo tells us, it is no unufual Thing; For^ faith he, fuch as will live Godly in Chrift Jefus^ muji fuffer Perfici{y rioiu Befides he knew, it had been the Portion

J 74 ^^ Crofs^ no Crown.

o^the R'^ghtcou- in preceding Ages, as in his exct.41ent Account ot the taith. Trials and Victory of the holy Ancients, in his Epiftle to the Hebrews, he docs largely cxprefs, where ^^^ II. he tells us, how great a Sojourner Abraham was, even in the Land of Promife, a Stranger in his own Country, ( for God had given it unto him and his Pofterity ) Dwellings faith he, in Tenls^ with Ifaac and Jacob. And why not better fettled? Was it for Want of Underftanding, or Ability, or Materials? No, he gives a better Reafon; ^ For (Ifaith he ) Abra- ^ ham look'd for a City which had Founda- ^ tions, whofe Builder and Maker is God/ And fpeaking o^ Mofes^ he tells us, ' That by ^ Faith, when he was come to Years of Dif- ^ cretion, he refufed to be called the Son of ^ P/^^ra^^'s Daughter, chufing rather to fufrer ^ Afflidlion with the People of God, than to ^ enjoy the Pleafures of Sin for a Seafon,

* efteeming the Reproach of Chrift greater ^ Riches than the Treafures of Egypt -, for he ^ had refpeftuntQ the Recompence of Reward, ^ nor feared he the Wrath of the King, for he ^ endurpd, feeing him who is invifible. He ^ adds, and others had Trials of cruel Mock-

' ^ ings and Scourgings ; yea, moreover, of

^ Bonds'^and Imprifonments : They were fton- ^ ed, they were fawen afunder, were tempted, ' were flain with a Sword ; they wandered ^ about in Sheep-Skins and Goat-Skins, being ^ dcftitute, afflifted, tormented, of whom the

* World was not Worthy, They wander'd in \ Deferts, and in Mountains, and in Dens, ^ and Caves of the Earth, and thele all have ^ joiiiTi^di a good Report.' Methinks this

No Crofs^ no Crown. 37 S

fhould a little abate the Intemperance of profeffed Chriftians. I do not bid' them be thi;3 Miferabie, but I would not have them mtke themielves fo hereafter •, for this afflifted Life hath Joys tranfcending the utmolt PJeafure that Sin can give, and in the End it will be found that it were better to be a poor Pilgrim, than a Citizen of the World. Nor was this only the Liie and Inftruftions of Apoftoliqal Teachers •, the fame Piainnefs and Simplicity of Life was alfo followed by the firft Chriftians.

§. 5. The Primitive Christians, Ouzelius^ in his Animadverfions on Minuthis, Felix^ faith, ' Were reproached by the Gen- j^lv^i: ' ' tiles, for their ill-Breeding, rude and unpo- pel. g/ ' iifhed Language, unfailiionable Behaviour, 25. ' as a People that knew not how to carry them-

* felves in their Addreflfes and Salutations, call- ^ ing them Rufticks .and Clowns, which the ^ Chriftians eafily bore^ valuing their Profef-

* fion the more for its Nonconformity to the ' World : Wherefore it was ufual with them, ^ by way of Irony and Contempt, to call the ' Gentiles, the Well-bred, the Eloquent and ' the Learned.' This he proves by ample Teftimonies out of Arnobitis^ 'LaFtantius^ Ifio^ dorus Pelujiota^ Theodoret^ and others. Which may inftru6l us, that the Chriftians Behaviour was not regulated by the Cuftonis of the Country they lived in, as is ufually objefted againft our Singularity: No, they refufed riie Embelliftiment of Art, and would not wear the Furniture of her Invention, but as they were Singular in the Religion, fo in .the Way of their Converfation among Men.

§, 6. Clemens Romanus ( if Author of

•y6 No Crofs, no Crown.

Conftit, the Conftiaitions that go under his Name )

V^^^r ]^at4i this amongft the reft : Abftain from the

l^i"^c a vain Books of the Gentiles. What have you

'^^ to do with ftrange and unprofitable Difcourfes,

which only ferve to feduce weak Perfons ?

i' his Epiftles, who in this exadly follows his

M-G. ^Jvice to Timothy^ about vain Queftions,

doubtful Difputes, and Oppofition of Science.

Let us fee how this Moderation and purity of

Manners continued.

^^^' ^' his Dilputations affures us. That the firft Pro- ' ^ moters ofChriftianity, were fo diligent in rooting out the Vanities and Superftitions of the Gentiles, that they commanded all fuch Poets and Hiftorians, which commended any Thing of the Gentile-Converfation, orWorfliip, to be burn*d: But that Zeal is evidently txtinguiflied, and thofe Follies revived among the Profeflbrs of the Religion of Jefus.

Tert.hb. Qpj^YLACT, Gregory Nazi ANZENE, up-^ Chr ^fofl" ^^^ thefe Words of Chrift, But I fay untoyoUy Mat. 12. ^^^^ every idle Word that Men Jfjallfpeak^ they 36, 7!??^// give Account thereof in the Day of Judgment: Thus refleft upon vain Difcourfe •, the Words mean ( faith Tertullian) of all vain and fuperfluQUs Speech, more Talk than is neceffary: Says Chryfojlom^ of fuch Words as are not convenient, not profitable, but move Immodefty. Says "Theoph^lu^^ of all Lyes, Ca- lumnies, all inordinate and ridiculous Speeches, Says Gregory y fuch Words Men fhall account for, which want that Profit, ever redounding frpin mpdeft Difcowrfcs, nd th^t are feldom

uttered

No Crofs^ no Crown. 377

Vtttered from any preceding NcccfTity or Caufe; Things frivolous. Fables, old Wivc's Tales. Ail which fli:liciently reprehend the Plays, Poetry, and Romances Oi the Times, of great Folly, Vanity and Sin.

§. g. Gregory, and this a Father of the Church, a very extraordinary Man, was fo Ze-alous for the Simplicity and Purity of the Mi.ui, Language and Lives of the L hriftians of his Time, that he fupprefled feveral Greek Authors, as Menander^ Diphilus^ ApollodoruSy Philemon^ Alexis^ Sapphoy and others, which were the Recreatons of the vain Gentiles: Thus Cardan. Hear his Judgment of fine Clothes ( none of the leaft Part of the Luxury and Vanity of the Age ) There be fome, faith he^ are of Opinion, that the wearing of precious and fthnptuous Apparel is no Sin •, which, if it were no Fault, the divine Word would never have fo punctually exprefsed nor hiftoricaily related, how the rich Man, that was tormented inHeil, was clothed in Purple and Siliv: Whence we may none, that touch- ing the Matter or Subject of Attire, human Curiofity availeth highly: The firft Subftance of our Garments was very mean, to vv^t, Si:ins with Wool; when it is we read, God made Adam and his Wife ^oats of Skins; that is, of Skins of dead Be^fts. Afterwards { to fee the growing Pride and Vanity of Men and Women ) they came to pure Wool, becaufe lighter; after that, to Flax, than to Dung and Ordure of Worms; to wit, Silk; laftly to Gold and Silver, and precious Stones, which Excefs of Apparel highly difpJeafed God: For infta,jice whereof ( whigh the very Pagan3

themfelve^

? 3^^ Crofsy no Cr^wn.

themfelves obferved ) wc read that the very firft among the Romans, that ever wore Purple, was flru6t with a Thunder-Bolt, and fo died fuddenly for a Terror to all fucceeding Times, that none fhould attempt to Jive proudly in precious Attii'e. This was the Senfe of Gregory Nazianzene^ that ancient Chriftian Wri- ter, who wore commonly a poor Coat, like to a Frock, fo did Juftin Martyr^ Jerom^ and Atiftin as their bed Robe.

§. 10. Jerom, (a famous Man, and alfo ftiled a Father of the Church ) above ail others, feems pofitive in this Matter, in an Epiftle he wrote to a noble Virgin, called Dometrias^ in which he exhorted her, ' That after fhe had ^ ended her Devotion, fhe fhould take in Hand ^ Wool and Weaving, after the commenda- A6ls 9. ^ ble Example of Dorcas; that by fuch changes- 39- * ing?,nd variety of Works, the Day might ^ feem lefs tedious, and the Attempts of Sa- ^ tan lefs grievous,^ concluding his religious Exhortation with this pofitive Sentence: ( fays he ) ' I fpeak generally, no Raiment or Habit

* whatfoever fhall feem precious in Chrift's ^ Sight, but that which thou makeft diy Self; ^ either for thy own particular Ufe, or Exam- ^ pie of other Virgins, or to give unto thy ^ Grand-mother, or Mother ; no, tho' other-

• ^ wife thou didft diftribute thy Goods to the

* Poqr.^ Let but this Stri6tnefs be confidered, and compared with the Apparel and Con- verfation of the Age : For however, Pharifeelike, they otherwife Saint him, and call him an holy Father, furej it is, they rejedl his Qounfel.

Father

No Crofs^ no Crown. §73^

Father of the Church, and famous for his Writings againft the /\rrians, having travelled into Sy:ia, was informed, that Abra hi: oiiljr Paughter, whom he left with her Mother, was by the greateft Lords of the Country follicited in Marriage; being a young Woman, well-bred, fair and rich, and in tic Prime of her Age; he writ to her, earneftly preiTirig her, * By no means to fix her Affet.cions upon

* the Pkafure, Greatnefs or Advantage that

* might be prefented to her ; for m his Voy-

* age he had found a greater and worthier ^ Match, an Huiband of far more Power and

* Magnificence ; who would endow her with

* Robes and Jewels of an ineftimable Value/ This he did to take off her Defires from the Woild, that he might wed her unto God : And it was fervent and fn quent Prayer, which in fome Scnfe was anfwered ; for fhe lived religioufly, and died a Virgin •, which fhewtd g* vat Nobility of Mind, that taught his Daughter to tread upon the Mountains of Worldly Glory ; and it was nor lefs honourable in her, that fo readily yielded to the excellent Counfel of her pious Father.

§. 12. Ambrose, another Father, who was Lieutenant of the Province and City of Milan, and upon his difcreet appeafing ot the Multitude, difordered upon fome Ditterence amcngft them, about elefling a Biilicp, v/as by thtrir uniform Confent chofen himfeif: a!tiiOuc;h this Perfon of all others, might have been thouglit to plead for the accuilomed Recreations, efpecially not having been long a Chri- ftian, ( for he was a Catecumenift, or one bi;t lateljr jnftructed ) ^t the Time of his being

Elected ^

ij^5 No Crofs^ no Crown.

Eleded ; yet doth he in fo many Words determine the Matter thus : ' PJays ought not tQ

* be known by Chriftians ; then not made,

* heard, and defended by Chriftians ; or they

* muft be none, that do fo.'

§. 13 Augustine, more famous for his Auguft many Books, and Knowledge in Church-Af^ ^ 9*y^' fairs, whofe Sentences are Oracles with fome, 2 c. 7 g^^^^ ^^^^ ^^ ^^^ Opinion of Plays, and the like Recreations, that they were more pernicious and abominable, than thofe idolatrous Sacri- .fices, which were offered in Honour of the Pagan Gods; doubtlefs he thought the one not fo offenfive to Reafon, and the impreffions Divinity hath made on every Underftanding, ^s the other were very pleafant to the Scnfes, and therefore apt to fteal away the Mind from, better Things; for ^twas his Maxim, That ^^.^^^ every Thing a Man doth is either an Hinder- ^ ^1' * ^" ance or Furtherance to Good. This would be efteemed intolerable Doftrine in a poor ^(aker^ yet will t\i(t^aker rcjoyce if it be efteem- ed and followed, as good Doftrine in Au- ^ujline.

§. 14. The Council of Carthage, tho* Times began to look fome what Miftier, and the Purity and Spirituality of Religion to be much declined by the Profeffors of Chriftianity; yet there was fo much Zeal 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 fhould be defiled by them. But this Age either hath no fuch Canon, or executed! it net, to the Shame of their Profeftion. ^. i^. Cardan more particularly rclateth^

No Cr^y}, no Crcnvii. 381

how even Gregory the Great was fo zealous of Cardan: preferving Purity of Manners among the Chri- ^^ ^'^P** after the Carthaginian Council ) that he caufed many Latin Authors to be burn'd, as vain and lafcivious; as C^cilianus^ yjffranius, N^vius^ Licinus^ Zeunius^ Attilius^ Vi£lor^ Livy's Dialogues \ nor did Plautus^ Martial and Terence ( fo much in Rcqueft, both in the Schools and Academies of the Land ) efcape their honeft Zeal, although the Multitude of Copies fo far fruftrated their good Intentions, as that they are multiply'd of late.

§. 16. Gratian alfo had fuch like Paflages t^^^ is thefe. We fee that the Priefts of the Lord, Lautenneglefting the Gofpel and the Prophets, read tiodeliU Comedies or Plays, and fmg Love-Verfes, Gentil and read Virgil ( a Book in which is yet fome P' "^^^ good Expreffions ) Strange! that thefe Things Ihould have been JO feverely cenfur'd of Old, and that Perfons whofe Names are had in fo much Reverence, ihould repute thefe their Cenfures, the Conftruftion of Chrift'^s Precepts, and the natural Confequences of the Chriflian Do6lrine; and yet that they fhould be fo far neglefted of this Age, as not to be j\idged worthy an Imitation. But pray let us hear what Do6lrine the fValdenfes teach in this Affair.

§. 17. PETRusBEtLONius, that gfcat and Pet. inquifitive Traveller, when he came to Mount Bell. Athos, where there live in feveral Monaileries, obfer.^r fix Thoufand Coloieri, or rehgious Perfons ]ljj '^* ( fo called ) he did not fo much as find there ^g, * ( no, nor in all Greece ) one Man acquainted >n\^ the Converfation of thofe Parts; for tho*

fhey

No Crofs^ no Crdwm

they had feveral Manufcripts of Divinity in their Libraries, yet not one POvJt or Hiftonan; for the Rulers of that Church were fuch Enemies to that Sort of Learning, that they ana- thematized aJl fuch Pnefts and religious Perfons as fliouid rea i or tianfcnbe any Books, but what treated of ReligiOii: And pei fwaded all ethers, that it was not lawful for a Cnriftian to ftuc'y Pocfie, &c. though nothing is more gi'ateful in thefe Days. Zeno was of tlie fame Opinion againft Poetry

§. 1 8. Waldenses, were a People fo caird, from one Pefey- Waldo^ a Citizen of Lyons in France, in the Year 1 1 6o, that inhabited Piedmont, elfewhere called Albigenfes^ from the Country of Albia; Lollards in England, from one Reynard Lollard^ who fome- time after came into thefe Parts, and preached boL-ly againft the Idolatries, Superftitions, and vain Converfation of the Inhabitants of this IQand. They had many other Names, as Arnoldifts, Efperorifts, Henncians, Siccars, Infabaches, Patarenians, Tuilupins, Lyonifts, Fraticelli, Heffites, Bohemians (ftill the fame;) but finally, by their Enemies, damnable Hereticksj tho' by the Proteftants, the true Cnurch of Chrift. And to omit many Teftimonies, I will inftance only in Bifliop Ujher^ who in his Difcourfe of the Succeifion of the Chriftian Church, defends them not only as true Reformers, but makes the Succeffion of the Pro- tertant Church to be mainly evincible from I fliall tor Dear all the Circumftances and Principles they held, or in which he ftrorgly defends them againft the Cruelty and Ignorance of their Adverfaries,

particularly

XII.

Cap.

Hift. de

orige

Walden.

Vignia

Hill.

Bibl. p.

Dubran.

Hiit.

Bohem

Thuan in Hili lui. temp. p.

Mat. Paris. Ilift. of Engl. Ang. Bellar. torti.

lib. I cap. ,.,•• 2. i6. CO. their Antiquity.

No Crofs^ no Cro'Wn. 3^3

particularly Rainerius, Rubis Capetaneis, &c. Ecchius. only what they held concerning our prclent ^^^ ^^^' Subjeft of Apparel and Recreations, I cmnet ^Z *j be fo injurious to the Truth, their Self-Denial, 6. Con. the Good of others, at whofe Reformation I Hieret aim, and my own Difcourfe, as to omit it. P- 99- And therefore I fhall proceed to alledge their Faith and Praftice in thefe Matters, however efteem*d but of a trifling Importance, by the Loofe, Wanton, and Carnal-minded of this Generation, whofe feeling is loft by the Enjoyment of their inordinate Defires, and that think it an high State of Chriftianity to be no better than the Beafts that pefifh, namely, in not being exceffive ill Nev;gate, and meer Kennel-Enormities; that thefe ancient Reformers had another Senfe of thefe Things, and that they made the Converfation of the Gofpel of a crucified J ES US, to intend and require another Sort of Life, than what is ufcd by almoft all thofe who account themfelves Members of his Church; I fhall fhew out of their own Doftrines, as found in their moft authentick Hiftories.

§. 19. To be brief. In tfieir Expofition up- Jo on the Lord's Prayer, that Part of it which Paul, fpeaks thus. Give us this Day our daily Bread, ^Jwhere next to that fpiritual Bread, ( which ^^^^ i;hey make it to be the Duty of all to feek more c. cat*, f. than Life ) they come pofitively to deny the i*. ie 3. Fraying for more than is requifite for outward P- 37- Neceflities, or that it's lawful to ufe more; ^' condemning all Superfluity and Excefs, out of ^^s k Fafhion, Pride or Wantonnefs, not only of noilrc Bread, but all outward Things, which they pan- J44dge to bs thereby comprehended, ufing

No Crofs^ no Crown.

en. 'hoi. Meiiior. Morrel Vign. Mem. f.

Ezek.

'Thefaur.

fed Ap.

W'ald.

* Wicked nels and tlie Abominations o^ Sodom ^ ' for which God by Fire deftroyed them off

* the Earth/ Whereupon they coiiclude, with an ancient Father of the Primitive Church, after this manner, ' That coftly Apparel, Su- ^ pcrduity in Diet ( as three Dilhes, when ond ' will fcrvc ) Play, Idlencfs, and Sleep, fatten ' the Body, nouriih Luxury, weaken the Spi- ^ rit, and lead the Soul unto Death ; but ' ( fay they ) a fpare Diet, Labour, fhort ' Sleep, plain and mean Garments, help to

* purity the Soul, tame the Body, mortify the ^ Lulls of the Flefh, and comfort the Spirit.' So fevere w^ere they, that in that Chapter of the Inftruftions of their Children, they would not fuffer them to converfe v/ith thofe of ftrano-e Places or Principles, wnofe Converfanon was Gaming, Plays, and the like wanton Recrea-* tions ; but efpeciaUy concernirg young Wo^ men, ' A Man ( fay they ) mull have a great ^ Care of his Daughter : Haft thou Daughters ? ' Keep them within to wholefome Things ; ' fee they wander not •, for Dinah^ JacoF^ ^ Daughter, was corrupted, by being feen of

* Strangers.' They aitirm no better to be the general Event of fuch Converfation.

To which I fliall add their Judgment and 2. Praftice concerning Taverns, Publick Houfea for Treats and Pkalures, with which the Land fwarms in our Days.

§. 20. ' A Tavern is the Fountain of Sin, ^ the School of the Devil, it works Wonders ' fitting the Place:' It is the Cuftom of God to ihew his Power in his Church, and to work

Miracles :

Ib.l.

Verna de Maiibns

No Crofs^ no Croivft. ^^§

Miracles; that is to fay, to give Sight to fhe' depki^ fpiritually Blind, to make the Lame to Leap, ^^'^^^ the Dumb to Sing, the Deaf to Hear: But l^'j^' the Devil doth quite contrary to all thcP? in pccca Taverns, and the hke Places of Pleafure. For iLfclicii when the Drunkard goes to the Tavern ^ he ^^} goes upright; but when he comes forth, he j tff cannot goat al! ; he has loft his Sight, SSpccch, ' and Hearing too. The Leftures that are read in this School of the Devil ( fay thefe poor Waldenfes, and fifft Refdrmers ) are Gluttonies, Oaths, Perjuries, Lyings, Blafphemies^ Flatteries, and divers other wicked VilJaniesi and pernicious Effefts, by which the Heart is withdrawn further and further from v'^odo- And as the Book of Ecclefiajlicus faith, ^he Tavernef Jhall not be freed from Sin. ^ ♦

But above other Recreations, do btit feriotifly obfeiire, of what Danger and ill Confequence thefe firft Reformers thought Dancings Mufick, and the like Faftimes to be, which are the greateft Divertifements of the Times, viz.

and he that enters into a Dance, entefeth into ^, >../ his Proceffion, the Devil is the Guide, the ^^\ ' Middle, and the End of the Dance; as many Diavoi Paces as a Man maketh in Dancing, fo many f^ q^* Paces doth he make to go to Hell. A Man ^"^^^ finneth in Dancing divers Ways, for all his g^| ^^^. Steps are numbered; in his Touch, in his Or- Sp. A]it>\ naments, in his Hearing, Sight, Speech, and fol. 50^ other Vanities. And therefore we will prove, ?^' 5^% firft by the Scripture, and aftef wars by divers \^^ ^^* other Reafons, how wicked a Thing it is to f6. Pf/ Dance. The firft Teftimony that we will pro- 37. 7^^ dfcK:ej, is that which we read in the Gofpel,

No Crofs^ no Crown.

frov. where 'tis faid, it pleafed Herod fo well, that j6. 9- it coft 7^/^;/ Baptijl his Life. The fecond is ^^'' '^' m Exodus^ when M:?/?J" coming near to the Mark 6. Congregation, faw the Calf, he caft the Tables 23, 24, from him, and broke them at the Foot of the ^5 26, Mountain; and afterwards it coft three Thouf- 27^ 28; ^^^ ^i^^jj. Lives. -Befides, the Ornaments 2 / r which Women wear in their Dances, are as 6, '7/ ' Crowns for many Viftories, which the Devil hath got againll the Children of God, for the Devil hath not only one Sword in the Dance, but as many as there are beautiful and welladorned Perfons in the Dance; for the Words of a Woman are a glittering Sword. And therefore that Place is much to be feared, wherein the Enemy hath fo many Swords, fincc that only one Sword of his may be juftly feared. Again, The Devil in this Place ftrikes with a fliarpened Sword; 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 Iharpeneth his

Sword.- -They that deck and adorn their

Daughters, are like thofe that put dry Wood to the Fire, to the End it may burn the better: For fuch Women kindle the Fire of Luxury in the Hearts of Men. As Sampfon^s Foxes fired the Philiftines Com; fo thefe Women, they have Fire in their Faces, and in their Geftures and A6tions, their Glances and wanton Words, by which they con fume the Goods of Men. They proceed. The Devil in the Dance ufeth fhc flrongell Armour that he hath; for his jinofl: powerful Arms are Woirien: Which h made plain unto us, in that the Devil made^

Choice

No Crofsy no Crozvn. 5?7

Choice of the Woman to deceive the firftMan: So did Balaam^ that the Chil.iren of Ifiael might be rejected of God. By a Woman he made SampfeUy David and ^ibfalom to fin. The Devil temptetn Men by Women three manner of Ways; tliat is, by the '•Touchy by the Eye^ by the Ear; by thefe diree Means he temptcth foolifh Men to Dancing, by touching their Hands, beholding their Beauty, hear- ing their Songs and Mufick.-^ Again, They

that Dance, break that Promife and Agreement they have made with God in Baptifm, when their Godfathers prOmife for them, Thai they jhall renounce the Bevil and all his Pomp; for Dancing is the Pomp of the Devil •, and he that danceth, maintaineth his Pomp, and fingeth his Mafs. For the Woman that fingeth in the Dance, is the Priorefs ( or Chiefeft ) of the Devil, and thofe that anfwer are the Clerks, and the Beholders are the Parifhioners, ahd the Mufick are the Bells, and the Fidlers the Minifters of the Devd. For, as when Hogs are ftrayed, if the Hogherd call one, all aflemble themfelves together •, fo the Devil ^aufeth one Woman to fing in the Dance, or to play on fome Inftrument, and prefently gather all the Dancers together. Again, in a

Dance, a Man breaks the Ten Commandments of God: As firft, fhou Jhalt have no other Gods but me^ &cq. for in Dancing a Man ferves that Perfon whom he moft defires to ferve ( after v/hom goes his Heart: ) And therefore Jerom faith. Every Man's God is that he ferves Jerom and loves heji ( and thdt he loves beft^ which his in dec, 'Hooughts wander and gad mo/t after. ) He Sins ^'^^• agamil the fecond Commandment, when he ^P^^' C 2 ipake3

No Crofsy no Crown.

makes an Idol of that he loves. Jgatnfi th Tbird^ In that Oatlis ( and frivolou' 7 ufing God*s Name ) an fi crquentJy amongft Dancers. ylgainji tht Fdurih^ For that by Dancing the Sabbath- Day is prophaned. ylgainjl the bifih^ For in the Dance, Parents are many Times difhonoured, fince thereby many Bargains are made without their CounfLl. Againfi the Sixths A Man kills in Dancing, for' every one that fets about to pleafe another,' he kills the Soul as oft as he perfwades unt-o Luft. Againfi the ■Seventh'^ For the Party that Danceth, be it Male oi' Female, committeth Adultery with the Party they Luft after; for he that looketh on a Woman to Ltift after her^ hath already

eovftynitted Adultery "VOith her in his Heart.-^ ^

Againfi the Eighth^ A Man Sms in Dancing, when he withdraweth the Heart of another fi-om God. Againji the Ninths \\ hen in Dancing he fpcraks falHy againft the Truth, ( and for fame little Honour, er fecret Jafcividus Endj denies what'^s true; or affirms what's falfe. ) Againfi the Tentb^ When Women afFeft the Ornaments of others, and Men covet the Wives, Daughters^ and Servants of their Neigjibourif ( which undeniably attends all fuch Plays and Sports. ) Again^ A Man may prove how great an Evil Dancing is, by the MultitLxle of Sins that accompany thofe that Dance; ior they Dance without Meafure or Number: And therefore^ faith Ai(gu(line^ Ihe miferable Dancer knows not^ that as many Paces A-a^viS. ^^ ^^ raakss in Dancings fo many Leaps he makes 4e Civlt. to Hell They Sin in their Ornaments after a Dei W\<\. fve-f old Manner t Firft, By being Frond there- ''■ of. Secondly, By inflaming the Hearts cf thofcf

that behold them. Thirdly, TVJpen they make fhofe ajhamed^ that have not the like Ornaments^ ^ivin^ than occajion to covet the like. Fourthly, By making Women importunate in demanding the like Ornaments of their Hufbands: And^ Fitch ly, TFhen they cannot obtain them of their Hujhands^ they feek to get them elfeivhere by Sin. They Sin ly Singing and Playing on Indruments \ for their Songs bewitch the Hearts of thofe that hear them with temporal Delight^ forgetting God; titterr ing nothing in their Songs' but Lies dnd Fanities; and the very Motion of the Body^ which is tifed in Dancings gives Teflimony enough of Evil.-^^ Thus you fee, that Danci4ng is the Devil's Pro- ^efTion, and he that enters into e Dance, enters into the DeviFs Proceffion. Of Dancing the Devil is the Guide, the Middle, and the End;, and he that entereth a good and wife Man into the Dance ( if it can be that fach a one is cither Good or Wife ) cometh forth a corrupt and a wicked Man: S ARAIU that holy Wonmn^ was none of thefe. Behold the Appre- henfions of thofe Pood old Reformers touching thofe Things, that are fo much in Practice and Reputation in thcfe Times, with fuch as prpfefs their Relisjion; thus far Verbatim. But I cannot leave ofF here, till I have yet added the Conclufion of their Catechifm and Dlreftion, with feme Paffages out of one of their Paftor^s Letters, fit: to the prefent Occafion.

They conclude with this Direclix)n; namely. ^^^. ^ How tQ Rule their Bodies, and live in this p. 6^;' ■ World as becomes the Children of God. Enieara^ ^ Not to feiye the mortal Defires of the Flefh. q^^^? > To keep their Mv^mbers, that they be not

nanieif ' Arms of Iniquity ( and Vanity. ) To rule

^\'^^^ ' to the Soul. To nnortify their Membc.s.

Ji ler. ' 1 <^^ ■ y I^^ilc-nefs. To obfcrve a Sobriety and

Crps. ' Mc^ifure in Eating and Drinking, in their

Non 6 Wr)rds and Cares of this Life. To do Works

Jj^'J ' ^f M: rcy. To live a moral ( or juft ) Life

yemort, * ^7 f'^^^h. To fight againft the Defires. To

^c, ' ' mortify the Works of the Flefh. To give

* thcmfclves to the Excrcifc of Religion. To ' confer together touching the Will of God. ' To examine diligently the Confcience. To

* pug?, and amend, and pacify the Spirit.*

To which I fhall add the Epiftle of one of their Paftors, as I find it recorded amongfl: otht^r Matters relating to thofe poor afflifted People.

TO all our faithful and well-beloved Brethren in Chrift Jefus, Health and SaVatipn be with you all. Amen, Thefeare to put you in Remembrance, andtoadmonifh you my Brethren ( hereby acquitting my felf of that Duty which I owe unto you all, in the Behalf of God, principally touching the Care of your Souls Salvation, according to that Light of the Truth, which the moft high God hath beilowcd on us ) that it would plcafe every one of you, to maintain, incrcafe and nourifii, to the utmoltofyour P^vyer, without Pimmution, thofe good

Jlift.

Wald.

No Crofs^ no Crown, 39€

Beginnings and Examples which have been left unto us by our Fore-Fathers, whereof we are no Ways worthy. For it would little profit us to have been renewed by the fatherly Vifitation, and the Light which hath beca given us of God, if we give our fclves to worldly, carnal Convcrfations, which are Diabolical, abandoning the Principle which is of God, and the Salvation of our Souls, for this fliort and temporal Life. For the Lord faith, IVhat doth it profit a Man^ to gain the whole Worlds and lofe his own Soid? For it v/ouid be better for us never to have known the Way of Righteoufnefs, th?,n having known it, to do the contrary. Let us therefore intreat you, by the Love of God, that you decreafe not, or look.back j but, rather increafe the Charity, Fear and Obedience, which is due unto God, and to your felves, amongft your felves -, and ftand fad in all thefe good Principles, which you haye heard and underftood of God, by our means ^ And that you would remove, from amongfl you, all vain Converfation and evil Surmifes, troubling the Peace, the Love, the Concord, and whatfoever would indifpofe ox deaden your Minds to the Service of God, your own Salvation, and the Adminiftration of the Truth, if you defire that God fhould be merciful to you in your Goods temporal and fpiritual: For you can do nothing with- Mat. out him •, and if you defire to be Heirs of i^9 '7his Glory, do that which he commandeth: ^^^ If you would enter into Lije^ keep my Cgmrmandynents,

^ Jvikewife be careful, that there be not C c 4 ^ nouriflje^

^Q% No C/ip/fa no Crown,

^ nouriflied among you, Anyfportf?, Gluttony, ^ Whoredom, Dancings, nor any Lewdncfs, ^ or Riot, nor Queuions, nor Deceits, nor ^ Ufury, norDifcords; neither fupport nor en- ^ tej-tain any Pci fpi.s of a wicked Convei fation^ ^ pr that give any Scandal or ill Example ^ 4mQngfl: you; but let Chanty and Fidelity ^ reign amongft you, and all good Example; ^ doing to pne another, as every one defires ^ fhould be done unto him. ; fov otherwife it is ^ impOiTiblc that any fhould be faved, or can ^ ha.ye the Gr^ce of God, or be good Men in ^ this World, or have Glory in another. And ^ therefore, if you hope and defire to poflefs ^ eternal Life, to live in E,fteern and Credit, ^ and to piQi'per in this World, in your Goods ^ TcrapQrai and Spiritu:il; purge your felves *^ from all diforderly Ways, to the End that ^ God may be always with you, who torfakes

* not thofe that trull in him. But know this ^ for certain, that God he4reth not, npr dwell- ^ eth \vith Sinners, nor in the Soul that is ^ given untp Wickednpfs, nor in the Man that ^ |s fubjeft to Sin, And therefore let every ^ one clean fc the Ways pf his Heart, and fly ^ the D^nger^ if he would not perifh therein.

* I have no other Thing at this prefcnt, but

* that you would put in Praftice thefe Things ^ f and the God of Peace be with you all, and ^ go along; with us, and be prefent among us ^ in our fincere, humble and fervent Prayers, t and th^t he wi!} be pleafed to fave all thqfc ^ his faithful, that trull in Chrift Jefus.

No Crejsy no Crown. 393

§.23. BehoM the Life and Doftrine, In- Bern^ ftruftion and Pradice of rhe Wakienfcs! How ||^^^^T' harmlcfs, how plain, how laborious how ex- ^^-^^^ ^ ceeding ferious and heavenly in their Conv^r- HUt. fations! Thefe were the Men, Women, ay, de la, and Children too, who, for above five Hun- ^^^- -• drcd Years, have valiantly, but pafTively, .-^^^j^^;^^ maintained a cruel W^r, at the Expence ofoi.ai.'ii> their own innocent Blood, aga.nft the unheard Wnid. ofCruL^lties and Severities of fcveral Princes, -^"^^ Nuncios andBifhopsi but above all, ofccr- \^^' tain cruel Inquifitoi-s; of whom their Hiftori- '^.^^ * ans report, that they held, it was a greater vir^r Evil to conceal an Heretick, than to be gui'ty ^^ ^^w of Perjury; and for a Clergyman to marry a ^'^^y Wife, than to keep a Whore. In fhort, to.'^^" 'j" diffcnt, though never fo confcicntioufly, was p. 249,^ worfe than open Immorality. 'Twas againil Cat. the like Adverfaries, thefe poor Waldenfcs '^ '^'^' fought, by Sufferings throughout the Nations, ^^^^^ by Prifons, Confikations, Baniihments, wan- Bit^ dering from Hill to Valley, from Den to HiiL p,^ Cave, being mocked, whipped, racked, ^- thrown from Rocks and Towers, driven on Mountains, and in one Night Thouiands per- yieaux ifbing by exceflive Frofts andSr.ov\^s, fmother- Mem. ed in Caves, ftarved, imprifoned, ripped up, foi. 6. hanged, difmem.bred, rifled, plundered, ftrang- 7 ^'^'^-Z^- led, broiled, roalled, bi^rned; and whatfo- ^^' ^ ever could be invented to ruin M-i^j Women ^, 1220, and Children. Thefe Waldenfes, you Pro- Sigoni. teftant-s pretend to be your Anceflors • From ^^ de fhem you fay you have your Religion; and j^^'p. often, like the Jews of the Prophets, are you ^^ ' ' ^' building their Praifes in your Difcourfes: But Q look back, I b^feech you^ hqw unlike are

054 ^^ Crofs^ no Crown.

you to thofc afflifted Pilgrims! What Rcfembiance is there of their Life in yours? Did they help to purchafe and preferve you a Liberty and Religion ( can you think ) at the gernay Lofs of all that was dear to them, that you c. 47. mjght pafs away your Days and Years in Pride, Chef. L Wanconnefs and Vanity? What Proportion 3. o 7. bears your Excefs with their Temperance? Your Gaudinefs with their Plainnefs? Your Luxury and flefli-pleafing ConverjTations, with their Simplicity and Self-Denial? But are you not got into that Spirit and Nature they condemned in their Day? Into that Carnality and Worldly-Mindednefs they reproved in their Perfecutors? JNTay, into a Strain of Perfecution too, whilft you feem to hide all under a Cloak of Reformation? How can you hope to confute their Perfecutors? whofe worft Part perhaps was their Cruelty, that turn Perfecutors your felves? What have you, befides their good Words, that's like them? And do you think that Words will fend off the Blows of eternal Ve:;geance? That a little By-rpte-Babble ( tho' of never fo good ExprefTions in themfelves ) fhall ferve your Turn at the great. , Day? No, from God I tell you, That whiiji:s, 14, you live in the Wantonnefs^ Pride^ and Luxury 15, 16, of the Werld^ fleajing and fulfilling the Lufi of 17- the Eye^ the Lull of the Flefh^ and the Pride of Life, God delejts you all^ and Laughs you and your Worjhip to Scorn.. Never tell me, I am too Rafh, It's the Devil that fays fo: He has got two Scriptures by the End in thefe Days; One, ^'bat there'' s?ione that doeth Good., and why? That he may perfwade all, it's impofliblc to overcome him ^ which is the Reafon

No Crofs^ no Crown. 395

fo many are Overcome: Altho' Glory is promifed to rone but Conquerors. The fecond, fthat we muji not judge^ le[i we be judged; The that is, whilft we are guilty of the Things ^^^^\^^ that are equivalent, left we be judged. But ^i^^^ ^' away with Satan and his Hypocniy too, I ibmeknow what I fay, and from whom I fpeak: times Once more 1 tell you all, whether you will hear or torbear, that unlefs you forfake your Pride, Luxury, Avarice, and whole Variety of Vanities, and diligently mind the eternal Light of God in your Hearts, to obey it. Wrath will be your Portion for ever. 1 ruft not your Souls upon mifapply'd Scriptures; He that is a Child of God^ mull be holy^ for God P^^- ^ is holy \ and none are his Sons and Daughters^ *^' ^3 hut thofe who are adopted by the eternal Spirit ^^^ 2. and led thereby. 'Twas an holy, plain, hum- x. to 16. ble, divine Life, thefe poor fuffering Chriftians both profelTed and praftifed, refufing to converfe with fuch as lived in the Superfluities and Excefs of the World; for which, if you will believe their very Adverfaries, they were perfecuted: For fays Rainerius^ (a great Wri- R-in ter againft them ) ^ They ufe to teach, firft, ^^P- ^^

* what the Difciples ot Chrift ought to be, '''^^'

* and that none are his Difciples, but they that ^lios &

* imitate his Life : And that the Popes, Car- Modo.

* dinals, &c. becaufe they live in Luxury, clicendi.

* of Chrift; but themfelves only, in that they ^^^

' walk up to his Commandments; thus ( fays Annal.

* he) they win upon the People.^ But if lb, torn. 12. that none are Chriftians, but thofe that imitate ^- ^^7^' Chrift, what will become *of thofe who call ^' ^5' themfelves Chriftians, ^nd yet live at Eafe in

the

Kran;E. thf^ Flefh •, not regarding the Work of the in Me- j^}y Q^fg of Chrift in their Hearts, that cru- /.'Tea! ^'^^'^ them th^it bear it, to the World, and the 1 3. & in Vv'orlJ to them? This was the true Ground Saa. 1. of their Sufferings, and their loud Cries againft 6. cnp. ^j^g Impieties of the Greateft -, not fparing any ^ * Ranks, from the Throne to the Dunghil, as knowing their God was no Refpefter of Per^ fons. And now, if you would follow them indeed, if you would be Proteftants in Sub^- ftancc, and learn your Enemies a Way worth their changing for ( elfe better Words go but a little way ) if you would obtain the heavenly Inheritance, and you would be eternally Bleffed. be ye perfwaded to forfake ^11 the Pride and the Pomp of this vain World, O mind the concerns of an everlafting Reft! Let the juft Y^^' and ferious Principle of God within you, be Mat.' r 3. ^^^^ conftant Guide and Companion.of your jj. Minds; and let your whole Hearts be exercifed thereby; that you may experience an intire Reformation and Change of Affections, thro' the Power of that divine Leaven, which leavens the whole Lump, viz. Body, Soul and Spirit, w^here it is received; to which and its Work in Man, our bleffed J^ord likened the Kingdom of God, which he came to id up in the Soul: That fo having the Joys and Glory of another World, in your View, you may give the beft Diligence to make your Calling and ElefHon, to thePoffefiion of them, fure and certain: Left felling diap noble Inheritance for a poor Mels of perilling Pottage, you never enter into his eternal Reft. And tKo' this Teftimony may feem tedious, yet could it by no Mc4i^3 he gmittcd.-- — To mthoriz^

No Crofs^ no Cr&rx!^. ^k^^

thorize diir lafl Reafon, of coii verting Superfluities into the Relief of diftrefled Peifons, ( altho* one would think it is fo equal and fohcr, that it needs no other Authority than its own, yet ) I (hall produce twoTeftimonies, fo remarkable, that as they' ever were efteemed truly Good, fo they cannot be approved by any, that refufe to do the fame^ without con-'- demning themfelvcs of great Iniquity. O you are called with a high and holy Call; as High as Heaven, and as Holy as God; for it is he that calls us to Holinefs, through Chrift, ivho fent his Son to hlefs us^ in turnifig us from the Evil of our Ways \ and unlefs v/e are fo turned we can have no claim to theBlelTing that comes, by Chrift to Men.

§. 24. ft is reported of Paultnus, Bifhop Ecc. of Nala in Italy; ' That inftead of converting Hifl. pp.- ^ thcDemains of his Diocefs tQ particular En- 5* 39J''

* richments, he employed it ail in the Re-

* demption of poor Slaves and Prifoners : Be- ^ iieving it unworthy of the Chriftian Faith, to

* fee God's Creation labour under the want of ^ what he had to fpare/ All agree this v/as well done, but few agree to do the fame.

§. 25. But more particularly that of Ac a- g^^^.^^ CI us, Bifliop of Amida, given us by Socrates Scho-- Schohfiicus^ in this Manner; When the Ro- laft. k man Soldiers purpofed in no wife to reftore again unto the King of Perfia, fuch Captives as they had taken at the winning Azazena, being about feven Thoufand in Number, ( to Ihe great Grief of the King of Perfia ) and all of them ready to ftarve for Food j Acaciu^ lamented their Condition, and calling hia Ckrgy together^ faid thus unto them, * Our"

*Godf

^•9^5 No Crofs^ no Crowrtr

^ God hath no need of Difhes or of Cups, for

* hath many precious Jew^^ls, both of Gold

* and Silv^er, bellowed of the f r e Will and ^ Libcrdlity of the faithful, it is rcquifite that

* the Captive Soldiers fhould be therewith re-

* deemed, and delivered out of Prifon and

* Bondage ; and they, perifhing with Famine,

* (hould therewith be rcfrefhed and relieved.* Thus he prevail'd to have them all converted into Money ; fome for their immediate Refrefhment, fome for their Redemption, and the reft for Coaftage or Provifion, to def ay the Charges of their Voyage, which noble A6t had fuch an uiiverfal Influence, that it more famed the Chriftian Rehgion amongft the Infidels, than all their Difputes and Battles : In- fomuch that the King of Perfia, and an Heathen, faid, ' The Romans endeavour to win

* their Aoverfaries both by Wars and Favours: ^ And greatly defired to behold that Man,

* w^iofe Religion taught fo much Charity to

* Enemies •/ which, 'tis reported, ^heodojius the Emperor commanded Acachis to gratify him in. And if the Apoftle Paul's ExprelTion hath any force, "That he is worfe than an Infi-

1 Tim. ^^1^ ,^,^^^ provides not for his Family ; how ^' " greatly doth this Example aggravate your Shame, that can behold fuch Pity and Companion exprelTed to Strangers, nay Enemies, and thofe Infidels too, and be fo negligent of your own Family ; ( for England, ay, Chriftendom, in a Scnfe, if not the World, is no more ) as n t only lo fee their great Necefiities Unanlwercd, but that wherewith they fhouid '

fete

No Crofs^ no Crown. 305

be* Satisfied, converted to gratify the Lu(i of the Eye^ the Lull of the Flejh^ and the Pride of Life. But however fiich can pleafe themfeives, in the deceitful daubing uf their mer- cenary Priefts, and dream they are Members of Jefus Chrift, it is certain that Things were otherwife in the Beginning ^ for then all was fold and put into a common Purfe, to fupply Afts 4, Indigences: Not mattering earthly Inhen- S^* 33/ tances, farther than as they might, in fome ^^^ ^^* Senfe, be fubfervient to the great End for * which they were given, namely, ^he Good of the Creation; thus had the pureft Chriftians their Minds and Thoughts taken up with better Things^ and raifed with the Aflurance of a more excellent Life and Inheritance in the Heavens, that will never pafs away. And for any to flatter themfelves with being Chriftians, whilft fo much exercifed in the Vanities, Recreations and Cuftoms of the World, as at this very Day we fee they are, is to Mock the great God, and abufe their immortal Souls: The chriftian Life is quite another Thing.

And left that any ftiould objed, many da great and feemingly good Aftions, . to raife their Reputation only; and others only decry Pleafure, becaufe they have not wherewithal^ or know not how to take it; I ftiall prefenc them with the fcrious Sayings of aged and dying Men 5 and thofe of the greateft Note and Rank; whofe Experience could not be wanting to give the trueft Account, how much their Honours, Riches, Pleafures andRec^ea-' tions conduced to their Satisfadion, upon a ju-ft Reckoning, as well before their extream 'MomentSj as upgn their dying Beds, when

400 Nft Crofs^ no Cro'Wit.

Death, that hard Paffage into Eternity, look^ cd tiicm in tlie Face.

CHAP. XXI.

Philip Sidney. §. 10, Secretary V^z\iin^^ ham. §. II. ^/r John Mafon. §.12. Sif Walter Rawleiga. §. i:?. H- Wotton. §. Chancellor ^ZQon. §. 16. The great Duke of Momerancy. §. 17. Henry Piince of §. 28. A. Rivetus. §. 29. The late Earl of Marlborough. §.30. *S/r Henry Vane. §. r^/ Rochefter. §. 33. One of the Family of Howard. §. 34. Princefs^\\zdbn\i of the 36. A Hijler of the Family ^/Penn. §. 37. My own Father. §. 38. Anthony Lowthe/ i^/Matik. §, 39. Seig7jeur du'K^viiu

HI. The

No Crofs^ no Crown. 4OX

1^ is believed to have more deiighted itaw. himfelf in tiic Enjoyments of the World, at leail better to have Underllood them, hear what he lays, after all his Experience : I faid in my Hearty go to novu^ 1 will prove thee ivith Mirth^ therefore enjoy Pleafure : And behold^ this is alfo Vanity. 1 faid of Laughter y it is mad\ and of Mirth ^ what doth it ? I made 7nc great iVorks^ builded Houfes^ planted Vineyards^ made Gardens and Orchards^ planted Trees in them of all kind of Fruit : I got 7ne Servants and Maidens^ alfo great Toffeffions ; I gathered me Silver and Gold^ and the peculiar Treafures of Kings and Provinces ; alfo Me}% and Women Singers^ and the Delights of the Sons of Men ; as mufical Inftruments^ and that of all Sorts \ fo 1 was great, and i?2creafed more than ail that were before yne in Jerufalem : And what fo ever mine Eyes defired, 1 kept not from them : I with-held not mine Heart frora any Joy, Then 1 looked on all the Works which my Hands had wrought^ and behold^ All was Vanity and Vexation of Spirit. The Reafon he gives in the 13th and i9thVerfes is. That the Time of enjoying them was very fjort^ and it was Uncertain who fhould be benefitted by them when he was gone. Wherefore he concludes all v/ith this ; Fear God and keep his Commandments,^ for this is the whole Duty of Man : For God fliail bring every Work into judgment, v/h ether it

No Crofs^ no Crczvn.

would lay this to Heart !

Stvcius §' ^^- Chilon, ( one of the feven wife

Apop, p. Men of Greece, already mentioned upon anogreat Example: It is related thus by Agellius;

When his Life drew towards an End, ready

to be feized by Death, he fpcke thus to his

Friends about him : ' My Words and Aftions,

* in this long Term of Years, have been ( al~ ^ mod all ) fuch as I need not fepent of ;

* wliich, perhaps, you aifo know : Truly,

* even at this Time I am certain, I never

* committed any Thing, the Remembrance

* of which begets any Trouble in me, unlefs ^ this one Thing only •, which, whether it ' were done amifs, or not, I am uncertain. I

* fat with two others, as Judge, upon the ^ Life of my Friend -, the Law was fuch, as ^ the Perfon mufr of necefllty be condemned, ^ lb that either my Friend pxiuft lofe his Life, "' or fome Deceit be ufed towards the Law. "' Revolving many Things in my Mind, for '^ Relief of a Condition fo defperate, I con- '' ceiv'd that which I put in Pra£lice, to be of ^ all other the moft eafy to be born : Silent-

* ly I condemned him, and perfuaded thofe ' Others, who judged, to ablolve him : '" Thus preferred ( in fo great a Bufinefs ) the ^ Duty both of a Judge and Friend. But from

* that Aft I received this Trouble ; that I fear •^ it is not free from Perfidioufnefs and Guilt, ^ in the fame Bufinefs, at the fame Time, and

* in a publick Affair, to perfuade Others. ""' contrary to what was in my own Judgment

* Ix'ft.* O tender Confcience ! yet an Heathen*^s.

N6 Crofs^ no Crown. j^di

then's. Where dwells the Chriftian that excelleth? Hard to be found among the ^reat Rabbies of Chriftendom.

§, 3. Ignatius, who lived within the Tgn^clujf fifft hundred Years after Chrift, left this, a- ^pift. ^i mongft other Things, behind him, ( who was ^?^^^^- torn in pieces of wild Beails at Rome, for his ^^^^^j true faith in Jefus ) ' There is nothing better, Euf, L

* than the Peace of a good Confcience :' In- 4. c. 3du timating there might be a Peace to wicked ^^"^* Confciences, that are pall feeling any Thing

to be Evil, but fwaJlowed up of the wickedhefs of the World. And in his Epiftle to the Churches at Ephefus, Magnefia, Trallis and Rome, upon his Martyrdom, faith, ^ Now I ' begin to be a Difciple; I Weigh neither

* vifible nor invifible Things, fo that I may

* gain Chrift.' O heavenly minded Man ! A bleffed Martyr" of Jefus indeed.

§. 4. Justin Martyr, a Philofopher, ( who received Chriftianity five and twenty Years after the Death oi Ignatius ) plainly tells us, in his Relation of his Convcrfion to the chriftian Faith, ' That the Power of Godlineis ^ in a plain fimipie Chriftian, had that Influence

* and Operation on his Soul, that he could ^ not but betake himfelf to a ferious and ftridt ^ Life :' And yet, before, he was a Cynick, a ftricl Se6t : And this gave him Joy at his Martyrdom, having fpent his Days as a ferious ^ - f Teacher, and a good Example. And Eufebius Ecc. relates, ' That tho' he was alfo a Follower of Hiil. I. ' Plato* 5 Doftrine ; yet, when he faw the 4- c- ^*

* Chriftians Piety and Courage, he concluded, ^ no People fo Temperate, lefs Voluptuous,

404 ^^ Crofs, no Crown*

^ and more fet on divine Tilings:' Which fi:^ induced him to be a Chriftian.

§. 5. Chrysostom, another Father, fo called, lays this down for neceflary Doctrine,

• To Sacrifice the whole Soul and Body to the

• Lord, is the higheft Service we can pay unto ' him. God promifcth Mercy unto penitent Sin-

* ners ; but he doth not promife them they fliall

* have fo much Time as to Morrow for their ' Repentance.

§.6. Charles V. Emperor of Germany, King of Spain, and Lord of the Netherlands, after three and twenty pitched Fields, fix Triumphs, four Kingdoms Conouer'd, and eight Principalities added ta his Dominions, ( a greater Inftance than whom can fcarce be given ) refjgned up all his Pomp to other Hands, and betook himfelf to his Retirement; leaving this Teftimony behind him, concerning the Life he fpent in the Honours and Plea- fures of the World, and in that httle Time of his Retreat from, them all; ^ That the fincere ' Study, Profeffion and Pj-a£lice of the Chriftian ' Religion, had in it fuch Joys and Sweetnefs^

* as Courts were Strangers io^

§. 7. Michael de Mountaigne (a Lord of France, famous with Men of Letters for his Book of Effays ) giveth thefe Inftrucrions to others, and this Character of himfelf, viz. ' Amidft our Banquets, Feafts and Plea-

* fures, \tl us ever have this Reftraint or Ob-

* jeft of Death before us; that is, the Re-

* that v/c altogether negled or forget, how

* many ways our Joys, or our Feaftings be

* fubjea:

No Crofs^ no Crown. 405

* fubjeft unto Death, and by how many hoJd- ^ fads fhe threatneth us and you. So did tlic ' Egyptians, who in the midft of their Ban- ' quetings, and in the full of cheir greatcft ^ Cheer, caufed the Anatomy of a dead Man

■ to be brought before them, as a Memoran-

• dum and Warning to their (iucfts. I am ' now, by means of the M-rcy of God, \x\ ' ilich a taking, that without Regret, orgriev.- ' ing at any vvorKily Matter, J am prepared

■ to diilodge, v/henlbever he fhal! pleafe to call me. I am every where free: My farewell is foon taken of all my Friends -, except: of my felf: No Man did ever prepare hinzfelf to quit the World more fimplyand fjlly, or more generally lay afide all Thoughts of it^ than I am fully ailured I fliall do. All the Gloi-y I prerend in rny Life, is, that I have lived quietly: Quietly, not according to Metrodiis^ Arcefilaus^ or Ariftipptis \ bue according to my S^lf Since Philofophy could never find any v/ay for Tranquillity, that might be generally good; let every Man

in his own particular feek for it. Let us not - propole {b iieeting and fo wavering an End unto our felves, as the WorWs Glory: Let us conftantly follow Reafpn: And let the vulgar Appi'obation follow us that way, if it pleafe, I care not fo much, what I am with others, as I refpedt, what I am in my felf: I will be rich in my felf, and not by borrowing. Strangers fee but externa} Appearances and Events: Every Man can fet a good Face upon the Matter, v/hen within he is full of Care, Grief and Infirmities: They fee not my Heart, when they look upon my D d 3 \ oufw^rtl

^ outward Countenance. Wc "are nought

^ but Ceremony; Ceremony doth tranfpoit us, ^ and we leave the Subftance of Things: We i^ hold faft by the Boughs, and leave the f Tru'ikorEody, the Subftance or Things be- ^ hind U5.*

§. 8. Cardinal Woolsey, the moft abfolute and wealthy Minifter of State this King- dcnri ever had, th^t in his time feem'd to govern Europe as well as England, when come to the Period of his Life, left the World with this clofe Reflection ' upon himfelf. ^ Had I ^ been as diligent to ferve my God, as I was f to pleafe my King, he would not have left? me now in my gray Hairs/ A difmal Reflefcion for all Avorlnjy minded Men; but thofq 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 Refleftion of this great Man.

"' §.9. Sir Philip Sidney (a Subjeft indeed of England, but they fay chofen King of ' Poland ) whom Queen Elifabeth called her PJ^iUp; the Prince of Orange^ his Mafter; whcne Friendfhip die ljdrd.Brooks was fo proud of, that he would have it part of his Epitaph, Here lies Sir Philip Sidney' j Friend: Whofe Death was lam.ented in Verfc, by the then Kings of France ^:nd Scotland, and the two Univerfities of England ) repented fo much at. his Death, oF that witty Vanity of his Life, his yjrcadia^ that to prevent the unlawful kindling of Pleats in others, lie would have committed;r'to the Flames himfelf; and left this farev/el 4nion5;{l his Friends, ^ Tove my Memory,

\ cherilq

No Orofs^ no Crown.

cherifh my Friends, their Faith to me rr.?.y

• affure you, that they are Honeft, but above

^ Will and Word of your Creatoh In me bc- - hold the End of this' World, and all its Va- ' nities/ And indeed he was not much our, in faying fo, fince in him was to be ften the End of all natural Parts, acquired Learning, Ipoken without Terror, with a clear Senfc, and an equal Judgment.

"§. ic. Sc^cretary Walsingham, and ar^ extraordinary Man in Queen ElifabetFs> Time, towards die Conclufion of his Days, in a Letter to his fellow Secretary, Btirkigh^ then Lord- Treafurer of England, writes thus; ' We have ^ lived enough to our Country, our Fortunes, ^ our Soveraign: It is high time we begin to ^ live to our Selves, and to our God/ Which giving occafion for fome Court-Droll to vifit^ and try to divert him; -^ Ah! ( faid he ) While ^ we laugh, all Things are Serious round ^ about US; God is Serious, when he preferveth ' us, and hath Patience towards us; Chrift ^ is Serious, when he dieth for us; the ' IToIy Ghoft is Serious, when he ftriyetb ^ v/ith us •, the whole Creation is Serious, in ^ ferving God and us: They are Serious m ' Hell and in Heaven: And fhall a Man that ^ hath one Foot in his Grave, Jefi and Laugh?'" O that our Statelinen would weigh the Ccnyifticn, Advice and Conclufion of this great Man; and the greateft Man, perhaps, ' that has bore diat Character in pur Nation: Vqv true it is, that none can be Serious too Ipon^ 'ecaufe none can be Good too foon. Av/^y

^oS No Crofs^ no Crown.

then with all foolifh Talking and Jefting, and Jet People mind more profitable Things!

§. II. JoN^H Mason, Knt. who had been Privy-Counfelior to four Princes, and fpent much 7'ime in the Preferments and Pleafure of the World; retired with thefe pathetical and regretful Sayings: ' After fo many Years ' Experience, Seriotifnefs {\s the greateft Wif- ^ dom -, Temperance the beft Phyfick \ a gocd ' Conftie?ice is the beft Eftate. And were I to ' live again, I would change the Court for a

* Cloyfter, my Privy-Counfellor's Buftles for ' an Hermit's Retirement, and the whole Life ^ I lived in the Palace, for one Hour's En- ' joyment of God in the Chappel. All Things ' elfe forfake me, befides my God, my Duty, ' and my Prayers'

§. 12. Sir Walter Rawleigh is an eminent Inftance, being as extraordinary a Man as our Nation hath produced: In his Perfon, well defcendcd; of Health, Strength, and a mafculine Beauty: In Underftanding, quick; in Judgment, found; Learned and Wife, Valiant and Skilfol: An Hiftorian, a Philofophcr, a General, a Statefman. After a long Life, full of Experience, he drops thefe excellent Sayings a little before his Death, to his Son, to his Wife, and to the World, viz, ^' Exceed not in the Humour of Rags and Bra-

* very •, for tlic fe will foon wear out of Fafhicn : ' And no Man is efteemed for gay Garments, ^ but by Fools and Women. On the other ^ fide, feek riot Riches bafely, nor attain them

* by evil Means : Deftroy no Man for his ' Weaidi, nor take any Thing from the Poor; ^ fgr tlie Cry thaxof v;il! nivrce the Heavens ;

' And

No Crofs^ no Crown. 40^

* And it is moft deteftable before God, and ^ moft didionourable before worthy Men, to

* wreft any Thing from the needy and labour-

* ing Soul : GoJ will never profper thee, if ^ thou offended therein ; but ufe tliy poor ^ Neighbours and Tenants well.* [ A mo/i worthy Saying ! But he adds, ] Have Compaf.

* fion oa the Poor and Affl idled, and God will

* blefs thee for it: Make not the hungry Soul ' forrowful ; for if he Curfe thee in the Bitter- ^ nefs of his Soul, his Prayer fhall be heard of

* him that made him. Now, for the World ' ( dear Child ) I know it too well, to per- ' fwade thee to dive into the Practices of it ; ' rather (land upon thy own Guard againft all ^ thofe that tempt thee to it, or may practice

* upon thee -, whether in thy Confcicnce, thy

* Actions : Commend all thy Endeavours to

* him, that murt either wither or profper them :

* Pleafe him with Prayer; left if he frown, he ^ confound all thy Fortune and Labour, like ' the Drops of Rain upon the fandy Ground, ^ Let my experienced Advice, and fatherly

* Inftrudtion fnik deep into thy Heart ; So

* God direft thee in all thy Ways, and fill thy

* Heart with his Grace/

Sir Walter Rawleigh's Letter to his Wifey after his Condemnation.

^ '\/' O U fhall receive, my dear Wife, my ^ X ^^^ Words in thefe my laft Lines.

* My Love I fend you, that you may keep

when

4-l<> No Crofsy no Crown,

* Sorrows, dear Befs ; let them go to the ^ Grave with Me, and be buried in the Duft : ^ And, feeing it is not the Will of God," that

* I fhall fee you any more, bear my Deftrue- ^ tion patiently •, and with an Heart like your ^ felf. Firft, I fend you all the Thanks,

* which my Heart can conceive, or my V/ords

* exprefs, for your many Travails and Cares ^ for me ; which, though they have not taken ^ Effeft, as you wifhed, yet my Debt to you

* is not the lefs ; but pay it I never fhall in ^ this World. Secondly, I befeech you, for ^ the Love you bear me living, that you do ^ not hide your felf many Days ; but by your ^ Travails feek to help my miferable Fortunes, ^ and the Right of your poor Child ; your ^ Mourning cannot avail me, who am

* but Duft. Thirdly, You fhall underftand, ^ that my Lands were conveyed ( bona fide ) ^ to my Child ; the Writings were drawn at f Midfumrner was a Twelve-month, as divers f can witnefs ; and I trull, my Blood will ^ quench their Malice, who defired my Slaugl> f ter, that they will not feek to kill You and ^ Yours with extrerne Poverty. To what f fViend to direft you I know not ; for all ^ mine have left me in the true Time of Tryal : f Moft forry aiil I, that being furprized by ^ Death, I can leave you no better Eftate ; ^ God hath prevented all my Determinations, f that great God which worketh All in AIL f If you can live free from Want, care for nQ f more •, for the reft b but Vanity. Lx)ve God,

No Crofs^ no Crown. 411

and begin betimes; in Him Hiall you find true, everkl.^ng and endkfs Comfort: Wh^^n you have ^nvaird, and wearied your Icrlf with all forts of worldly Cogitations, you fhall fit down by Sorrow in the end. Teaeh your Son a Ho to feive and f.-ar God, whilft he is Young, that the Fear of God may g:*ow up in liim; then will GqA be an Husband to You and a Father to him; an Hu^baPLl and a Father that can never be taken from You. Dear Wife, I befeech you for my Soars fai;e, pay all poor Men. When I am Dead, no doubt but you will be much fought unto: for the World thinks I w^as 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 dcfpifed. As for Me, I arn no more Yours, nor Ycu Mine: Death hath cut us afunder; and God hath divic^'ed me from the World,, and You from Me. Rem.ember your poor Child, for his Father's fake, who loved you in his happieft Eilate. I fued for my Life, but ( God knows ) it was for You and Yours, thit I del: red it: For, know it, my dear Wif-, your Child is the Child of a true Man, who in his own Refpeft defpifeth Death, and Iiis miuiaperj and ugly Forms, I cannot v/nte much; God knows, how hardly I fteai tliis Time, when all are afieep: And it is alfo time for for me to feparate my Thoughts from L/.e World. Beg my dead Body, which living was deny'a you; and either lay it in Sherburne or in Exeter Church, by m.y Father and 'Mother. I can fay no mores Time

^j2 No Crofs^ no Crown.

^ and Death call me away. The everlafting

^ God, powerful, infinite, and infcrutable, God

^ Almighty, who is Goodnefs itfelf, the true

* Light and Life, keep You and Yours, ^ and have Mercy upon Me, and forgive my

* Perfecutors, and falfe Accufers ; and fend us

* to meet in his glorious Kingdom. My dear

* Wife, Farewell Blels my Boy, Pray for

* me ; and let my true God hold you both in ^ his Arms.

Tours that was^ but not now my own^

Walter Rawleich.

Behold Wifdom, Refolution, Nature and Grace! How Strong in Argument, Wife in Counfel, Firm, AfFe£lionate and Devout. O that your Heroes and Politicians would make him their Example in his Death, as well as magnify the great Aftions of his Life. I doubt not, had he been to live over his Days again, with his Experience, he had made lefs Noife, and yet done more Good to the World and himfelf. 'Tis a fad Thing to confider, that Men hardly come to know themfelves, or the World, till they are ready to leave it.

§. 13. Henry Wot ton, Knt. thought it the greateft Happinefs in this Life, to be at Leifure to be, and to do Good; as in his latter End he was wont to iliy, when he reflefted on paft Times, tho' a Man efteemed Sober and Learned, ^ How much Time have I to repent

§. 14. Sir Christopher Hatton, a little before his Death, advifed his Relations to be ferious in the Search after the Will of God in his holy Word: ^ For (faid he) it is deferv-

' ediy

No Crofs^ no Cro'xn. 45 j

* edly accounted a Piece of excellent Know-

* ledge to underftand the Laws of the Land,

* and the Cuftoms of a Man*s Country ; how

* much more to know the Statutes of Heaven,

* and the Laws of Eternity ; thofe immutable

* and eternal Laws of Juftice and Righteouf- ' nefs! To know the Will and PJeafure of the ' great Monarch and univerfal King of the ' World ! / have feen an End of all Perfection ; ' but thj Commandments^ 0 God^ are exceeding ' broad.^

Whatever other Knowledge a Man may be endued withal, could he Ly a vaft and imperious Miiia, and an Fleart as large as the Sand on the Sea Shore, command all the Knowledge of Art and Nature, ot Words and Things; could he attain a Maftery in all Languages, and found the Depth of all Arts and Sciences; could he difcourfe of the Intereil of all States, the Intrigues of all Courts, the Reafon of all civil Laws and Conflitutions, and give an Account of all Hiftories: and yet net know the Author of his Being, and the Preferver of his Life, his Soveraign and his Judge; his furefl Refuge in Trouble; his bsft Friend, or worft Enemy; the Support of his Life, and the Hope of his Death; his future Happinefs and his Portion for ever; he doth but Sapientsr defcendere in infernum^ with a great deal of Wif^ dom go down to Hell.

§. 15. Francis Bacon, Lord High Chancellor of England, fome Time before his Death confeffed, ' That to be Religious, was ' t > live ftri6tly and feverely; for if the Opi-

* nion of another World be falfe, yet t\i^ ^ fweeteft Life in this World is Fiery, Virtue

* and

ij.14 ' No Crojs^ no Crowiu

* and Honeity : If it be true, there wefe noh'c ^ fo wretched and mifcrable, as loofe, carnal

* and prophane Perfons.

§. i6. The Great Duke of Mom ERANcy, Colleague to the Duke of Orleance ( Brother to the i" rench King, Lewis the Thirteenth ) in the War by them agitated againfh dvj Mmiftry of Cardinal Richlieu^ being taken arid convifted at Lyons, a little before his Beheading, lookirg upon himfelf, then very richly Attired; • Ah! ( fays he ) this becomes not a ^ Servant of the crucified Jefus! What col ^ with thefe Vanities about me? He was poor, ^ defpifed and naked, when he went to the

* Crofs to dye for my Sins :' And immediately he fliripp'd himfelf of all his Finery and put a more grave and modeft Garment on him : A ferious Reflection at a Time when he beft knew what v/as Beft.

§. 17. Henry, Prince of Wales, eldeft Son to King James the Firft, of whom others fay many excellent Things, hear what Account he gives of himfelf at laft: A Perfon whom he lov'd, and that had been the Companion of his Diverfions, being v/ith him in his Sicknefs, and afKing him, Ho^u he did? was, amongft many other fober Exprefilons, anfwered thus,

* Ah 'J'om ! I in vain wifli 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 Spirit of God in Men, through- Out all Generations, convinced them of their

Vanity

No Crofs^ no Croivn, 41^

^^anity and Folly upon their dying Beds, who before were too much taken up, to mind either a dying Bed or a vaft Eternity; but when theif D^s were almoft Numbred, when Mortality haftened on them, when the Revelation of the righteous Judgment was at the Door, and that all their worldly Recreations and Enjoyments muft be parted with, and that Eye for ever fhut, and Flefh turned to Worms-meat^ that took DeJight therein: Then, O then it was the holy Witnefs had room to plead with Confcience: Then nochicg but an holy, ftri6t and fevere Life was valuable; then All the World for a little Ti7ne \, who before had given all their Time for a little of a vain V^orld. But if fo fhort a Reprefentation of theinconfiftency of the Vanities of the World, with the chriilian Life, could make fo deep an InriprefTion: Oh! to what a noble Stature, and large Proportion, had they been grown in all pious and hea:\Tnly Knowledge; and how much greater had their Rewards been, if they contentedly had forgone thofe periQiing Entertainments of the World betimes, and given the Exercife of their Minds to the Tuition and Guidance of that univerfal Grace and holy Spirit of God^ which had fo long Ihined in Darknefs, uncomprehended of it, and was at lail but juft per- ceived to give a Sight of what they had been doing all their Days.

§. 18. Philip III. King of Spain, ferioufly reflefting upon the Life he had led in the World, cryed out upon his Death-Bed^

* Ah ! How happy were I, had I fpent thek ^ twenty three Years diat I have held my

* Kingdom., in a Retirement.' Crying out tor

Ihs

^i6 No Crofs^ no Crown.

his Confeflbr, ' My Concern is for my Soul, ' not my Body: I Jay all that God has given ^ me, my Dominion, Power, and my Lifc^ ^ at the Feet of Jefus Chrift my Saviour/ Would Kings would live, as well as die fo.

§. 19. Count GoNDAMOR, Ambaffador in England^ for that very King, and held the ableft Man of his Time, who took great free • dom as to his Religion in his l^oliticks, ferving his Ends by thofc ways that would beil accompHfh them. When towards his latter End, he grew very thoughtful of his paft Life, and after all his Negociadons and Succefles in Bufinefs, faid to one of his Friends, ' I fear no- ' thing in the World more than Sin,^ often ' profeTing, ' He had rather endure Hell ' than Sin \ fo clear and ftrong were his Con- Viftions^ and fo exceeding finful did Sin appear to him, upon a ferious Confideration of his Ways.

§. 20. Cardinal Rich lieu, after having been firft Minifter of State in Europe, as well as of France, confelTed to old Pet^r de Moulin^ the famous Froteftant of that Country^ ' That ' being forced upon many Irregularities by that

* which they call i2^/^y3;/j^/5/^/d?, he could not

* tell how to fatisfy his Confcience for feveral ' Things •, and therefore had many Tempta- ^ tions to doubt and di (believe a God, another ' World, and the Immortality of the Sou],

* and thereby to relieve his Mind from any ' Difquiet, but in vain : So ilrong ( he faid )

* was the Notion of God on his Soul, fo clear

* the Imprcflion of him upon the Frame of the ' World, fo unanimous the Confent of Man-

* kind, fo powerful the Convi6lions of his own

* Confcienccj

* Confcicnce, tliat lie could iiot but 7"^^ the

* Po^joer of the World to come ^ and fo li/c as ' one tliac muft die, and fo die as one chat

* inuft iive ibr ever/ And being afked one Day, why he vvas fo fad, aniwcicd, • * Mon- ' fieur, Monfieur, the Soul is a ferious Thing ^ ^ it muit be either fad here for a Moment, or

* be fad for ever.

§. 21. Cardinal Ma^abLine, reputed the cunningeft xStatefman of his Time, and \v\\0 gave great Proofs of it in the Succeffes of the FrencSi Crown, under his Miniftry: His Aim was tKe Grandeur of the World, to which he made ail other Confiderations fabmit: But, poor Man! He was of another Mind a \\x.\\t before his Death: For being awakened by the fmart Lafhes o[ Confcience^ which reprefentcd his Soul's Condition very difmal, with Aftonifhment and Tears he cry'd out, * O my ^ poor Soul, what will become of thee] Whi- ' ther wilt thou go!' And fpake one Day thus to the Queen Mother of France, ' Madam^

* your Favours have undone me : Were I to

* liv^e again, I would be a Capuchin, rather

* than a Courtier.

§. 22. Count OxcisTERN, Chancellor cf Swedeland, a Perfon of the firft Quality, Station and Ability, in his own Country, and whofe Share and Succels not only in the chief Miniftry of Affairs in that Kingdom, but in the greateft Negotiations of Europe, during his TimCj made him no lefs confiderable abroad. After all his Knowledge and Honour^ being vifited in his Retreat from publick Bufinefs, by Commiffioner JVhitlock^ Ambaffador from England, to Queen Chrifiina^ in the E e Conclufion

j^iir No Cro/sy no Crown.

* much of t!iis World, but i never knew how

* to hve til! nbw. I thank my good God that

* has given me Time to know him, and to

* know my fclf. Ail the Comfort I have, and

* all the Comfort I take, and which is more ' than the whole World can give, is feeling ^ the good Spirit of God in my Heart, and

* reading in this good Book, ( holding up the

* Bible ) that came from it. And further addrefled himfelf thus to the Ambafla^'Or : * You ' are now in the Prime of your Age and Vi-

* gour, and in great Favour and Bufmefs ; ' but this will all leave you, and you will one ^ Day better underftand and relifh what I fay

* to you ; and then you will find that there is

* more Wifdom, Truth, Comfort and Plea-

* fure in retiring and turinng your Heart from ' the Wcrld, to the good Spirit of God, and

* in reading the Bible, than in all the Courts

* and Favours of Princes/ This I had, as near as I am able to remember, from the Ambaffador*s own Mouth more than once. A very edifying Hiflory, when w^e confider from whom it came ; one of the greateft and wifefl Men of his Age, while his Underfland-

^ ing was as found and vigorous, as his Experience and Knowledge were great.

§. 23. Dr. DuNX, a great Poet, taking his farewcl of his Friends, on his Dying-Bed, left this Saying behind him, for them to meafjre their Fancies and their Aftions by: 'I

* Repent of all my Life, but that Part of it

* I fpent in Communion with God, and doing

4.24. Selden, one of the grcateft Scholars ind Antiquaries of his Time : One who had ^ta.ven a diligent Survey of \vhat KnowL^dgc V .^' confiderable amongft the Jews, Heathens nd C:\nll:ians; at lad profflTcth this toward the ¥\\ of his Days ( in his Conference withBifliop Ujhcr. ) That notwithftanding he had beeri fo Ir'Jjorious in his Enquiries, and curious in his Colletlions, and had poftcft himfelf ofa Treafure of Books and Manufcripts upon all ancient Subjecls ; yet he could reft his Soul oh none, fave the Scriptures : And above a!), that Paflage lay moft remarkably upon his Spirit, For the Grace of God^ that bringelh Salva- T^^g, ^j iion^ hath appeared unto alt Men-, teaching us ^ n. 12. that denying tfngodlinefsy and worldly Lujls^ we ^S- i4- JJjould live fiber ly^ righteoujly^ and godly in this ^5prefent World ; looking for that bleffed Hope^ and glorious Appearing of ti^e great Gcd and our Saviour Jefus Chrifl ^ who gave hinifelf for us^ that he might redeem us from all Iniquity^ and purify unto himfelf a peculiar People., zealous of good Works : "Thefe Things fpeak., and exhort^ andx^buke voith all Authority. And indeed it is one of the moft comprehenfive Paffages v\ the Scripture. For it comprifes the End, Means, and Recompence of Chriftianitv.

§. 25. Hugo Grot i us, 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 x^nnals •, and his Book, De Jure Belli y Pads \ alfo his Chrijlian Religion., and Elaborate Commentaries. He winds up his Life and Choice in this remarkable Saying, v/hich l]:oukl abate the Edge of ether Men's inordi-

^il% No Crofs^ RO Crown^

nate Dcfires after what they fal''y call Learning ; namely, ' I woul I give all my Learning

* and Honour for the plain Integrity of Jeaif

* Urick^ who was a religious poor Man, that

* fpent eight Mours of his I'ime in Prayer,

* eight in L-abour, and but eight in Meals,

* Sleep, ar.d other Neceflaries.' And to one that admired his great Induftry, he returned this by Way of Complaint: ' Ah! I have

* confumed my Life in laborioufiy doing No-

* thing/ Anci^to anodier, diat inquired of his Wifdom and Learning, what Courfe to take he folemnly anfwered, ^ Be ferious/ Such Was the Senfe he had, how much a -fencus Life exceird, and was of force towards a dyjfng-Hour.

§. 26. To whom I join Salmasius that famous French Scholar, ( and the other's Contemporary ) who ( after his many Volumes ef Learning, by which he had acquired great Veneration among Men of Books, ) confefled fo far to have miftaken true Learning, and that in which folid Happinefs confifls, that he exclaimed thus againft himfelf; ' Oh! I have

* loft a World of Time ; 'I'imey that moft pre- ^ cious Thing in the World ! Whereof, had

* I but, one Year more, it fliould be fpent in

* Sirs ! ( laid he to thofe about him ) Mind the

* World lefs, and God more : "The fear cf the ^ Lord that is Wifdora ; and to depart from Evil^

* that is Underjianding/

§. 27. Francis JuniuSj an ingenious Per- 16n^ who hath writ his own Life, as he was reading Tully deLegibus^ fell into a Perfwafion, Mhil cwsre JDeumy ncc fni, nee alieni \ 'till in

No Crojs^ no Crovjn. ^%i

a Tumult In Lyons, the Lord wonderfully delivered him from imminent Death; fo that he was forced to acknowledge a divine Provi* dence therein: And his Father hearing the dar.g:^rous Ways that his Son was milieu into, lent for him Home, where he carefully and pioj.ly inftrufted him, and caufed him to read over the New Teltamcnt; of which himfelf writv th thus: ' When I opened the New Tefta- ' mcnt, I firft lighted upon Johns^ firft Chap- ^ ter, /;/ the beginning zvas the IVori^ &c. I

* read Part of the Chapter, and was fuddenly ' convinced, that the Divinity of the Argii* ^ ment, and the Majefty and Authority of t:ie

* Writing, did exceedingly excel all the Elo- ^ quence of human Writings : My Body trem-

* bled, my Mmd v/as aftoniflied, and was {<:f ^ affetled all that Day, that I knew nor where ' and what I v/as. Thou* waft mindful of me,

* Omy God, according to the Multitude of

* thy Mercies, and calledft home thy loft Sheep ' into the Fold.' And as Juftin Martyr of old, fo he of late profefted, ' That the Power of

§. 28. A. RiVETus, a Man of Learning, and much reverenc'd in the Dutch Nation^ after a long Life of Study, in fearch of divine Knowledge, upon his 'Death-Bed, being difcoursM by his Friend of heavenly Things^ brake forth in this Manner •, ' God has learn-

* ed me more of himfelf in ten Days Sicknefs^ ^ than I could get by all iny Laboiir and Studies/ So near a Way, fo Ihcrt a Cut \i is tQ the l^nowledge of God, when People corne into

j(^z% No Crofs, no Crown.

thft r-ght Way, which is to turn in their Minds and Hearts to the Voice cfGpd, ancj learn ot him, who is a Spirit, to be taught of him, apxl led by him: For in Righteoufnefs^ filch jj jail be eft dbUJbed^ and great Jh all b.^. th(ir P^aee.

ALetter from James Earl of M arlborough, a littio before his Death, in the Battle at Sea, on the Cojjft of Holland, ^c.

§. 29. T Believe ike Goodnefs of your Natur^^ ^ and the Friendjhip you have akvays, horn rrie^ will receive wiih Kindnefs the Icifi Offic^ of your Friend. I am in Health enough of Body, and ( through the Mercy of God in Jefus Chrift ) well dijpofcd in Mind. This Ipremife^ that you may he fatisfied^ that what 1 write ^ proceeds not from any fantaflick Terror of Mind^ if ut from a foher Refolution of what concerns my felf^ and earnefi Dejire to do you more good after my Deaths than mine Example ( Gad of his Mercy^ pardon the Eadnefs of it ) in my Lifeiirne may do you harm. 1 will not fpeak ought <?/ the Vanity of this World; your own Age and Experience zuillfave tLat Labour: But there is a certain Thing that goeth up and down th^ World., called Religion., dreffed and pretended Vhayitaflically., and to Purpofcs bad enough^ 'which yet by fuch evil Dealing lofeth not its Being. The great good God hath not left it with- out a JVitnefs., more or lefs^ fooner or later.^ in fvery Man's Bofom^ to diretJ us in the Purfuii ^/ it; arJfor the avoiding of thofe incxtricchh

infinite Mercy hath given us bis holy Word^ in wbich^ as there arc many Things hard to be undtrfiood^ fo there is CTicugb plain and cajy:o quiet cur Minds^ anddircS us concerning our fu ure Being. I confefs to God ar.d jou^ I have been s great Negle^Jer^ and ( I fear ) Defpifer of it: ( God of his infinite Mercy pardon wu the dreadful Fault.) But when I retired my fdf fr9m the noifc and deceit fid Vanity of the Worlds 1 found no true Comfort in any other Refolution^ than what I had from thence: I recommend from the bottom of my Hearty the fame to your ( I hope ) happy ufe. Dear Hugh, Ut us be tnore generous^ than to believe we die as the Beajls that perifb \ kut with a cbrifiian^ manly ^ brave RefoUuion^ look to what is EiemaL I wilt not trouble you farther. The only great God^ and holy God, Father^ Son^ and Holy Gkoft^ direS you to an happy End of your jJfe^ and fpnd us a joyful RcfwrrcSion. So pr^ys your trut Friend^

MAELBCROUGH.

S- 35- The late Sir Hexky Vane muft be too frefli in Memory to need a Character •, but it is certain, his Parts were of the firft Jiate^ ^d fuperior lo the Generality of Mea; but he would often lay, ' He owed diem to Reli- ' gion/ In his Yoi:h he u^as much addided to Company, and promifed little to Bufmels; bur in reading of a Book, called, The Signs of 6 Godiy Man J and bcir.g convicted in himfelf that they were Juft, but th^ he had no Sia* in any one of them \ he tell into that extreir^ Anguilh and Horror, that for fome Days sni Jtf ^hts, he took little Food or Reft, which;?t

'^^4- No Crofs^ no Crown.

once difToIvcd his old Fricndfhips, and made thofe IinprciTions and Rcfolutions to Religion, thkt neither Univerfity, Courts, Princes, nof Parents, nor any Loflcs or Difappointments chat threatncd his new Courfc of Life, could weaken or alter. And tho' this laid him under ionie Difadvantages for a Time, his great Integrity and Abilities, quickly broke through that Obfcurity.; fo that thole of very differing Sentiments, did not only admire, but very often defircd him to q.ccept the moft eminent Negotiations of his Country, which he ferved according to his own Principles, with great Succef^, and a remarkable Self-Denial. This great Min's Maxim was, Rehgion was the beft Mailer, and the bell Friend •, for it made iVien wife, and would never leave them that never left it -, which he found true in himfelf: For as it made him wifer* than thofe that had been his Teachers, fo it made him firmer than any Hero, having fomething more than Nature to fupport him: Which was the Judg- rnent as well of Foreigners as others, that had the Curiofity to fee him die. Making good* fome Meditations of his own, viz. The Day of Death is the Judge of all our other Days; the very Trial and Touch-flone of the Aftions cf our Life. *Tis the End that Crowns the Work, and a good Death honoureth a Man's whole Life, ^he fading Corruption and Lofs of this Life, is the PafTage into a better. Death is no lefs Effential to us, than to live or to be born: In flying Death,, thou flyeft thy felf; thy Effence is equally parted in thefe two, iJfe ajid Death, It is no fmall Reproach to a Chpltian, whofe Faith is in Immortality,' and

fhe

No Crofs^ no Crown, 425

the Blcffedncfs of another Life, to fear Death fnuch, which is the necc^fTary PaflTage thereunto. name, is enough with the Men of Wit of our Time and Nation ) fpeaks not lefs in favour of the Temperance and SoJitude, fo much laboured in the preceding Difcourfc: Yet that his Judgment may have the more Force with the Reader, it may be fit that I fhould fay^ that he was a Man of a fweetand finguiar Wit^ great Learning, and an even Judgment; that had known what Cities, Univerfities and Courts could afford ^ and that not only at Home, but in divers Nations abroad: Wearied with the World, he broke thro' all the In- tanglements of it; and, which was hardeft, great Friendlhip, and a perpetual Praife; and retired to a foiitary Cottage near Eam-Elm.s, where his Garden was his Pleafure, and he his own Gardener: Whence he giveth us this following Doftrine of Retirement; v/hich vavf ferve for an Account how well he v/as pleafed in his Change. ' The firft Work ( faith he )

* that a Man muft do to make himfelf capable ^ of the Good of Solitude, is the very Eradi- ' cation of all Lufts ; for how is it poffible for ^ a Man to enjoy himfelf, while his AfFeftions

* are tied to Things without himfelf The ^ firft Minifter of State hath not fo much Bu-

* finefs in Pubiick, as a wife Man hath in Pri-

* vate ; if the one have little Leifure to be ^ alone, the other hath lels Leifure to be in ^Company •, the one hath but Part of the Af- . ^ fairs of one Nation, the other all the Works ^ of God and Nature under his Confideration.

^ ^\itxt is no Saying (hpcks m.e fo much, as

426* No Crofs^ no Crownl

^ that which I h^ar very often, That a Man ^ doth not know how to pafs his Time : *T would

* have been il fpoken oi Methufalem^ in the ^ nine Hundred fixty-ninth Year o\ his Life : ^ But that is not to deceive the World, but to ^ deceive our f^lves, as ^intilian faith, Vitam *• fallere^ To draw on ftill, and amufe and ^ deceive our Life, till it be advanced infenfi^ "- bly 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 Saying, Bene qui latuit^ bene ' vixit^ He hath lived well, who harh lain well

* hidden. Which, if it be a Truth, the World ^ is fuffi,ciently deceived : For my Part, I ^ think it is, and that the pleafanteft Condition

* of Life is in Incognito : What a brave Pri- ' viledge is it, to be free from all Contentions^ ^ from all Envying, or being Envied, from ^ receiving ^nd from paying all kind of Cere- ^ monies 1 W^e are here among the vaft and ' noble Scenes of Nature : We are tjitn among ^ the pitiful Shifts of Policy : We walk here ^ in the Light, and open Ways of the divine ^ Bounty : We grope there in the dark and ^ confufed Labyrinths of human Malice : Our

* Scnfes are here feaftcd with the clear and ^ genuine Tafte of their Objefts, which are all ^ Ibphifticated there ; and for the moft part, ^ overwhelmed with their Contraries. Here ^ Pleafure looks ( methinks ) like a beautiful,

* conftant and mpdeft Wife : 'Tis there an

* impudent, fickle, and painted Harlot. Here ^ is harmlefs and cheap Plenty : There guilty ^ and expenceful Luxury : The Antiquity of ^ this Art k certainly not to be contefted by

No Crofs^ no Crown. 427

^ any otlier. The three firftMen in the World ^ were a Gardener, a Plough-Man, and a ' Grafier: And if any M-n objeft, that the ' fecond of thefe was a Murderer, I defire he ^ would confider, that as foon as he was fo, ^ he quitted our ProfcTion, and turnM liuilder.

* 'Tis for this Heafon, I fuppofe, that the Son ^ of Syracb forbids us to hate Huibandry ;

* bccaufe ( laith he ) the mod High hath ' created it. We are all born to this Art, and ' taught by Nature to nourifli our Bodies by

* the fame Earth, out of which they were made, ^ and to which they mud return, and pay at ' \:S, for their Suilenance. Behold the origi- ' nal and primitive Nobility of all thofe great

* Perfons, who are too proud now, not only ^ to till the Ground, but almoil to tread up- ^ on it. We may talk what we pleafe of ' J..Uliv"s and Lyo.^s* Rampant, and Sp-ead ^ Eagles in Fields d-Or, or d' Argent ; but if ^ Heraldry were guided by Rca/on, a Ploueli ' in a Field A:a:>le, v;ould be the inoit ujDle ^ and ancient Arms/

r- — Bkji he the Man (and^bleji is he)

whom ^ ere Placed far out of the Roads ^/Hope or Fear j A Utile Field, a little Garden feeds; ^he Field gives all:,hat frugal Nature n€eds} The IVealthy Garden Ub'raly heficws. All jhe car. afi^ whenfhe Luxurious grozvs. ^he fpecious Inconveniences that wait Upon a Life of Bujinefs and of State \ He fees ( nor doth the Sight difturb his Reft j B^ FoqIs defir'd, by v/icked Men pofTeft.

428 No Crofs^ no Crown.

' ■ ■ Ab^ wretched^ and too Solitary he^ IVho loves not his own Company I He'll feel the Weight oft many a Da)\ Unlefs he call in Sin or Vanity ^0 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 Sohcude by: I place it here as his.

>— ~ Would you be Free ? ^Tis your chief

IV' fh you fay : Come on ; rilfhew thee^ Friend, the certain

ftow \ If thou the Goodnefs of thy Clothes dofl prize By thy own Ufe^ and not by others Eyes; If only fafe from Weathers, thou can [I dwell In afmall Houfe^, but a convent eni Shell: If thou without a Sigh or Golden Wifli, Canft look upon thy Beechen Bowl, or Difh; If in thy Mind fuch Power and Greatnefs be^ i'he Perfiai ) Khrg's ^ Slave compar'' d with thee. ^ — — Whilft ibis bard Truth I teach^ methinks

Ifee ^he Monftcr^ London, laugh at tne\

But thy Eftaie I pity. Let but thy wicked Men from cut thee go. And all the Fools that crowd thee fo -,

No Crofs^ no Crown. 429

Liberty; r II beg no more^ if more thou^rt pleased togive^ ril thankfully that Overplus receive. If beyond This 7to more be freely fent^ r II thank fir This^ and go away content.

Here ends the Wit, the Pfaife, the Learning, the City, the Courts with Abraham Cow^ ley^ that once knew and had them all.

§. 32. The late Earl of Rockiest ER was infcriour to no Body in Wit, and hardly any Body ever ufed it v/orfe; if we believe him againft himfelf, in his dying Reflections. An Account of which I have had from fome that vifited him in his Sicknefs, befides that larger one made publick by the prefent Bifhop of Salijhury. It was then that he came to think there was a God, tor he felt his Lafhes on his Confcience, and that there was fuch a Thing as Virtue, and a Reward for it. Chriflianity was no longer a worldly or abfurd Defign; but Chrift a Saviour, and a moft merciful One r And his Do6lrines plain, juft and reafonable, and the true Way to Felicity, here and hereafter. Admiring and adoring that Mercy X.O him which he had treated with fo much Infidelity and obftinate Contempt: Wifhing only for more Life to confute his pad one, and in fome Meafure to repair the Injuries he had done to Religion by it: Begging forgivenefs for drift's Sake, ^ough he thovight himfelf the

moft

436 No Crofs^ no Crown*

mort: unworthy of it for his own. Thus died that witty Lord Rcchejier^ and this Retreat he made from the World he had fo great a Name in. May the Icofe Wits of the Times, as he defired, take Warning by him, and not leave their Repentance to a dying Bed.

§. 33. A noble young Man of the Family of Hov/ARD, having too much yielded to the Temptations of Youth, when upon his Sick- Bed, ( wiiich proved his Dying-Bed ) fell under the Power a.id Agony of great Conviftions, inightily bewailing himfclf in the Remembrance of his former Extiavagancier, ; crying flrongly to God to forgive him, abhorring his former Courfe, and promiHng Amendment, if God renew'd Life to him. However, was wilhng to die, having tafted of the Love and Forgivenefs of God •, warning his Acquaintance and Kindred that came to fee him, to fear God, and forfake the Pleadires and Vanity of this World: And fo willingly yielded his Soul from the Troubles of Time, and Frailties of Mortality.

§. 34, The late Princcfs Elisabeth of the Rhine, of Right claimeth a Memorial in this Difcourfe: Her Virtue giving greater Lullre to her Name than her Quality, v/hich yet was of the greateft in the German Empire. She chofe a fingle Life, as freeft of Care, and bed fuitcd to the Study and Meditation fhe Was always inclined to: And the chiefeft Di- Verfion fiie tCK)k, next the Air, was in fomc fuch Plain and Houfcr-wifely Entertclinment, as Kincdng, &c. She had a fmall Territory, which (lie governed fo well, that flie Ihew'd l^erfclf fit for a Greater. She would conftantly

every