■H ■ LIBRARY OF THE Theological Seminary, ^ PRINCETON, N. J. Case, ^^....G^.^:.[: Book, ^^:..r:"-- li A DONATION FROM /, Kccciucd t No Crofs, No Cromn^ In Two PARTS, No Crofsy no Crowi, ^f /^f^/zKW Part the F I R S T. ^^-^^ <^^<^«5 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. By W I L L I A M ^ P E N N. 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 r.-jehis A^pearin^. Z Tin^. 4. 7. 8. luEEDS: Printed by James Lister^ i7+3- 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 gi- ven 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 un- done what he knows he fhould do. And as long as this Difeafe continueth upon Man^ he will make his God his Enemy ^ and himfelf un- capable 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 fer- vent 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 Con- virions 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 for- give 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^ Rea- der, 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^ intQ 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 tafl- ed 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 Coun- try^ 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^ Ha- tred and Bitternefs,, they have one againji ano- ther^ about worldly Things •, ( facrificing Hu- manity 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 ( I ) 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 De- generacy ^/Chriftendom,/r^;;; Purity to Lufl\ and Moderation to Excefs. §. 3. T^hat World- ly 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 Sin- ner cannot be ( vuhiljl fuch ) a Saint. §. 7. Tloe wicked will per fe cute the good \ this falfe Chriflians have done to the True^ for Non- compliance with their SuperJiitio?is : T'he ftrange carnal Meafures falfe Chriflians have taken of Chriftianity \ the Danger of that Self- feducfion. §.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 Sup- plication 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 Chrif- tians, 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 Chrift- endom 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 cha- rkable 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 Fidc- liry, 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 Wri- tings, 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 cere- monious, 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 accu- mulate Wealthy iyicreafe our Power ^ enlarge our Territories^ and dignifie and perpetuate our Names and Families in the Earth? Which bafe Senfua- lity 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 Fa- ther, 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 Im- piety, 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-minded- nefs, Lafcivioulnefs, Unckanncfsf Drunkennefs, Sv/earing, Lying, Envy, Back-biting, Cruelty, Treachery, Covetoufnefsylnjufticeand Opprefli- en 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 Exam- ple fliould have won their Affecftions. §. 4. This miferable Defeftion from primi- tive 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 perfe- cuted 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, pcrfe- aitedand 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 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 evi- dently 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 va- lued 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 Re- miifion of their Sins, and blotting out their Tranfgreffions for ever. Now, behold the Remedy! An infallible Cure, one of God's ap- pointing ; 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 mani- fefts 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 Atheni- ans : 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 en- tertained 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 of- ten 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 Repen- tance 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, re- ccive^ 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 Pro- pitiation^ 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 Rever- ence 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 over- come 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 C up. f^? Ko Crofs^ no CroUiit. 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 Declen- fion 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 confequent- ly 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 them- felves thePleafure of Wicked nefs, and by true Repentance turn their Hearts to God, in well- doing, in which is Peace. And truly, God fo bleffed the faithful Labours of thefe poor Me- chanicks, 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 C z they 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 to- wards 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 Concep- tions, yea, in its Temptations. So that they 3 John 5. ( ^s ^^^ Apoftle John advlfed them ) kept 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 Mani- feftations 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, be- fore 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 Hea- then 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 Chrifti- ans, • 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 per- mitted: No, notan immodeftjLook, no court- c 3 ^y 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 Exam- ple 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 invi- fible, 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 Af- fiiftions 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 eli- gible, 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 Chriften- dom 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, Druni- ken, 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 to- wards 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 Inclina- tions, 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 Comeli- nefs 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 ceremoni- ous Ornaments, yet barren in the bleffed Fruits of the Spirit. And a thoufand Shells cannot make one Kernel, or many dead Corps one living Man. §. 9. 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.a- lity, 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 Wor- fhip 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^^'^^^' 3- becaufeye 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 Chrilliani- ty, 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 ; fo 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 indif- penfible : No Crown, but by the Crofs : Nq Life Eternal, but through Death : And it i^ but juft, that thofe evil and barbarous Affefti- ons, 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, Death ! I will he thy Death. 55 CHAP. III. §. I. What the Qxo{% of Q\\x\^ is ? A Figura- tive Speech^ hut truly, the Divine Power^ that mortifies the World. §. 2. It is fo cal- led 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 re- lates to the Dodtrine of it, may come with mod Evidence and Advantage upon thy Con- fcience, it is moft feriouf.y to be confidered by thee. Firll, Un^at the Crofs ofChrift is? Secondly, Where the Crofs of Chrifi is to he taken up ? Thirdly, How, and after what Manner it is to be born ? Fourthly, What is the great Work and Buji- nefs 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 Tefti- monies 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 inor- dinate 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 bur- denfome 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, Foolifli- nefs : 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 Hypocon- dry, 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^ Lafci- vioufnefsj 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 De- fires) 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 Imputa- tion 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 Contra- riety 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 de- ftroyM, 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 Tempta- tions 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 e- fcape 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 AfFefti- ons: 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 Ap- pearances of Evil, and by the Obedience of Faith, that is, of true Love to, and Confi- dence 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 King- dotn 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. 50. C H A P. IV. §. 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 In- fiance of Self denial., his Contentment. §. 15. ?vlofes alfo a mighty Example., his Negle£l of Pharaoh'j C(?/^r/. §. 16. His Choice. §. 17. The Reafon of it., viz. the Recommence of Re- ward. §. 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 Pa- tience 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 re- fpe5ling 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 Ex- perience 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 Con- tradiftion 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 Bap- tifm 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 Ze- bedee 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 Bap- tijm 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 Alex- anders 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 Man- kind •, 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 fol- lowed all their Viftories ; His brought greater Freedom and Felicity to thofe he overcame, in all they did, they fought to pleafe them- felves ; 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 wx No CroJSy no Crown. 35 we muft follow, if ever we will come to Glory : To do which, let us confidcr Self- denial in its true DiftinftiOn and Extent. §. 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 fpi- ritual 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 SiibmifTion to the Will of our Heavenly Fatlicr. §. 8. It is the Do6lrine he teaches us in Matt. 10. ^^^^^^ Words : He that loveth Father or Mo- ^7. 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 myDifciple. And he plainly told the young rich 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 PoflefTions more than Chrift. This Doftrine 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 me. Let him do as I do : As if he had faid. He mufl: do as I do, ©r he cannot be as I am, 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 un- der, for the fpiritual Advantage that accrew'd to them, by their faithful Adherence to his Holy Do6lrine. True, many would have ex- cus'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 im- moderate 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 Re- proach : 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 pre- fer'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 felf- denying 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, what- ever 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^ D 3 ' nof 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 them- fclvcs ; 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 him- felf, 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 Righteouf- neft, that in every Age hasraifcd, in the Souls of the Juft, an holy Negled, yea. Contempt of the Worldo To this is owing tlie Cqnftan- cv No Crojs^ no Crown. gg cy of the Martyrs, as to their Blood the Tri- jLimph of the ^ruth. §. 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 e- nough ; 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 04 ' i'W 40 No Crofs^ no Crown. to make a Sacrifice of him ? That the Fa- ther 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 Af- feftions 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 con- tents the Almighty, where the Heart is ap- proved. So that 'tis not the Sacrifice that re- commends 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 it No Crofs^ no Crown. ^i It utterly away, but to prove the Soul's Inte- g 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 ex- cellent 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 tempt- ed 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, be- fore 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 Edu- cation of her Father's Court. His own grace- ful Prefence and extraordinary Abilities, joyn'd with her Love for him and Intereft in her Fa- ther 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 Princi- ple, 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 gener- ous 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 did 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 en- joy 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\\^ Wea- ther ) 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, in ;«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 In- ftance 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 apof- tate Church ? Mgre efpeciaily Jeremiah, Ezekiel and Micah, that after they had denied them- felves 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^^ our vSaviour himfelf is become the mofl excel- lent Example of it ? And that not as fomc would fain have it, viz. for us^ that we need , ^ ^^' not\ hut for uSj that we might deny ^wr/^/w^, and fo be the true Followers of his bleflcd Example. §. 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 In- queftupon 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 Corn- forts thou enjoyed, ftand in thy Soul's Way, and intermpt thy Obedience to the Voice of God, and thy Conformity to his holy Will re- vealed 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 a ' ■^5 N^ Crofs^ no Crown. ( fays the blefied Jcfus) Jhall know of my Doc- trine ; 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 un- modifh 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 Convic- tions 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 Com- forts, 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 law- ful 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 Tran- quility, which the Storms of Time can never fhipwrack, or diforder. Here all thine Enjoy- ments 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 ; remem- bring, 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 Dif- ciplesfrom 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^ there- fore 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 hn- prifonment^ that they anight not be tempted of the No Crofs^ no Crown. 4^ the World. T^he Mifchief which that Exam- ple 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 Con- cernment 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 Confe- quence, to be confidered by us. In which, I Ihall be as brief as I may, with Eafe to my Con- fcience, 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 Wor- fhip 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 Chrifti- ans, that are moft Exteriour, Pompous, and Superftitious in their Worfhip : For they do not only mifs exceedingly, by a fpiritual Un- preparednefs, 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 Fur- nitures 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 Oc- cafion ? 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 order- eth his Converfation aright^ zvill Ifhew the Sal- vation of God, This is the Worlhip accept- able 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 Mini- fters 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 Wor- fnip, 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 E 2 '^ they ^t N6 Crofs^ no Crown. ^* they confidcrcd not what God is^ nor where *' he is. But I am come to reveal him to as ^' 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 Ser- vices, ( 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 No CrofSy no Crown. 5J ceremonious Appcndencies ! The Martyr fol- lows his Blow upon thofc apoftate Jews, who were of thofc Times, the pompous, ceremoni- ous, worldly Worfliippcrs : T'e Jiiff-nccked and uncircumcifed in Heart and Ears^ ye do al- was rejijl the Holy Ghofl \ as did your Fathers fo do ye. As if he had told them: '' No '' 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 fur- ther 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, carnal and fuperftitious Man, the true Wor- fhiper 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 Jen- tiles, 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 " ^' E 3 ^014, 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 'A Cor. 6. God hath fat d ; ( and then cites GoJ's Words *^' 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 evangeli- cal 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 ever- lading, 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 out- ward 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 -, fijit- ing 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 wafn- ing 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, Car- pets, 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 Pro- portion with the divine Adornment of the King .of Heaven's Daughter, the blefied and redeem- ed Church of Chrift. Miferable Apoftacy that it is ! And a wretched Supplement in the Lof§ and Abfence of the apoftolick Life, the fpi- ritual Glory of the primitive Church. §. 7. But yet fome of thefe Admirers of ex- ternal 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 Appoint- ment. '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 ac- cording 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 cru- cify 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 un- mortifi^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 hap- pen 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 Su- perdition 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 refpeft- ed 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 commend- able, ' 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 Reli- gion teaches not. The Chriftian Convent and Monaftery are within, where the Soul is en- cloiftered 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, unpro- fitable 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 Na- ture : 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 tranfgref- ftng^ 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 Prefcrip- tion 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 Crea- tion : 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 4 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 ex- cites 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 Por- tions ; 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 fome- times 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, Con- vents 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 con- fefs I am jealous of the Salvation of my own Kind, having found Mercy with my heavenly Father : I would have none deceive them- lelves to Perdition, efpecially about Religion, where People are moft apt to take all for grant- ed, and lofe infinitely by their own Flatteries and Negleft. The inward fteady Righteouf- nefs of Jefus is another Thing, than all the contrived Devotion of poor fuperftitious Man : And to ftand approved in the Eye of God, ex- cels 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 evan- gelical 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, Sea- fides. 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 Tempt- ed, 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 Prac- tice^ 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 ob- taining 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 Inflitu- tions 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 af- ter. 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 TFcr- fhlp ; 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 of 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. §. 17. llljat it is ^ further unfolded. %. 18. Jin?o the Heirs of this Faith are \ and what were the roble Works of it in the former Ages of the Jujt. §. I . T) U T there be others, of a more 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 ra- ther 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 religi- ous Duties, and efteem their formal Perform- ance of feveral Parts of Worfhip, that go a- gainft the Grain of their flefhly Eafe, and a Precifenefs therein, no fmall Crofs unto them ; and that if they abftain from . grofs and fcanda- lous 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 mid- night Cry. For faid Chrift, But 1 fay unto you ^ Matt, n that every idk Word that Men (hall fpeaky they 3^- ^4 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 Prepara- tion 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 re- commend them to the invifible God ; by no M'^ans : They are for the Sake of the Congre- gation : ^Tis the Language of the Soul God hears ; nor can that fpcak, but by the Spirit ; or Groan aright to the Almighty God, \Vith- out 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 Abomi- nation 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, 66 No Crofsy no CrozvH, 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 Ap- proaches 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 inter- cedes for thofe that offer them. §. 6. But it may be afK^d, Hcv: Jljall this Preparation be obtained ? I anfwer : By waiting patiently, yet watch- pral. 10. fully and in'-cntly upon God : Lord^ ( fays the PfalmiO: ) thou had heard the Defire of the Hum- ble ; 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 Imagina- tions, 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 17 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 pre- vails 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 fo- ever 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 De- ceit and Violence^ and Precious fhall their Blood he in his Sight. This poor Man ''fays he ) cried^ F 2 and ^8 No Crofs^ no Crown. Kai. 34. 6, ^^^^ /^^ Z^ri heard h'im^ and [avedhiynout of all ' bis troubles, ^he yJngel of the Lord encampeth 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 Good- nefsofGod, and feel no real Want of them. And in this inward Infenfibility, they are as un- able 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 No Crofs^ no CrozvK. £g 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 Con- fecration 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 un- clean Bead then, made People unfit for Tem- ple 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 ad- mit 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 wor- fhip the pure God: 'Tis a down-right Con- tradidlion to good Senfe : The Unclean can- not 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 be- twixt 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 Wor- fhip God s no, though the Manner y/ere of F 2 ' ^k 70 No Crofs^ no Crozvn. IiLs own Ordination. Which inade the Pro- phet, 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> Lord^ open thou my Lips^ and my Mouth ftj all ^ ' •''* Jh^w forth thy Praife, He did not dare to o- pen his own Lips, he knew that could not piaife God •, i;nd why ? For thou defirefi not Sa- crifice^ elfe would I give it : ( If my fprm- al Offerings would f Tve, thou fhouldfl not want them ) Thou delightefi ?iQt in Burnt-Offer- ings, The Sacrifices of God are a broken Spirit^ a broken and a contrite Hearty 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 Lip- worfliip 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 Prepara- tion 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 ^' an Ox, is as if he flew a Man ; he that fa- " 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 pre- fenting them in thar Frame of Spirit, and un- der that right Difpgfuion of Soul that w^s re- quired, 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 f 4 tw4 -;% 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 Amend- ment he requires : Wafbyou^ ( fays the Lord ) make you dcan^ pit away the Evil of your Do- ings 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 ex- tolled 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 o- ther 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 Exer- cife, 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 con- folate 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. Be- fore, every Step he took bemircd him, and he was fcarcely able to go without Falling : Temptations on all Hands \ but he waited pa- tiently 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 be- yond 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 hea- venly Spirit, and that the true Worfliip is in God's Prefence. When jhall I come and appear ? Not in the Temple, nor with outward Sacrifi- ces, 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 Pre- fence ; 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 re- commends 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 is. 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 Re- bukes 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 Know- ledge 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 Wor- fhipers ! Thofe whofe Spirits bowed to the Appearance of God's Spirit in them, leaving and forfaking all it appeared againft, and em- bracing 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 Zea- lous 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 Wil- dernefs, 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 re- quifite 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 Doc- trine of Waiting, with that Paffage in John, about the Pool of Bethefda. 7here is at Jeru- falem^ 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 fpiri- tual J^rufalcm, the Church of God, confilhng of the faithful. I1ic Pool in that old Jerufa- 1cm, in fome fort, reprclcnted that Fountain^ which 3> 4. No Crofsy no Crown. 7^ which is now fet open in this new Jerufalem. That Pool was for thofe thaf were under Infir- m 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 Suc- cefs 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 Sue- cefs, are fure to mifcarry in their Expectation, Therefore, as then, they waited with all Pati- ence 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 unprofitable- nefs 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 unprepar- ed by the Lord. In the Light ofjefus they ever wait to be prepared, retired, and reclufe from all Thoughts that caufe the leafl Diftrac- tion 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 So No Crofsy no CrowH. ^ 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 ga- thered 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 Ton- gue 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 z6. 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 Carnal- ly, after a flefhly Manner and Interpretation j and too many that would be thought enlighten- ed, 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 : Andtliere- fore 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 Spi- rit. 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. tTim.1,5. §. 14. Nor is thisfufficient to compleatGof- pel Worfhip ; the fourth Requifite muft be 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 ; ^3t. 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 re- ceived, 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 unprofi- tablenefs 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 infe- rior 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 un- fapplied 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 G z other 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 fruit- lefs 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 2K) '^122. J ' J .^ '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 con- vi6ls Chriftendom of .grofs Infidelity •, for fhe prays, and receives not. Mat. tS' §• ^^* ^^^^ ^^^y ^'^^^^ ^^y • ^^^^^ impofftbk to 19. receive all that a Man may afk, Tis not im- \f^''^^' polTible to receive all that a Man, that fo be- lieves 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 im- poffible 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 re- ceive 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 Vic- tory ever the World: This fays l;.e, is the VJ^f^ Yi£fory^ which overcomes th Worlds even your Faith. ' G 3 f }h 12 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 Uncircum- cifion in the Flefh ) in that they walk in the Seeps of Father Abraham, according to 'the Obecnence cf Faith, which only entitles Peo- ple 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. §. 2. It^s Definition and DifiinElion. §. 3. ^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 Pro- feffion 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 De- fe5lion. §. I. T T A V I N G thus difcharged my X X Confcience againft that Part of un- lawful 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- plea- fing 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 h to fay. Pride, Avarice, and3LuxuRy: From whence all other Mifchiefs daily flow, as Streams frora their pjroper Fountains : The G 4 mortifying: 117, 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 Refor- rnation, to wit, Mortification^ Humility^ Tern- pA' s, ^^fera^fce^ Love^ Patience^ and He avenly -minded- 7:efs^ with all other Graces of the Spirit, becom- ing 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 Subfer- viency 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 inordi- nately 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 car- ries 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 per- fonal 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 ap- peal as to the Truth of thefe Things. §. 3. To the firfl, 'Tis plain, that an inor- dinate 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 un- warrantable 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 G ^ had 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 Mif- chief, 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 griev- ed 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 De- fires and Affe6tions, which God created Man w^ith ; and he becomes as one cold and be- numbed ^ 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 experi- ence : 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 Chrifli- ans ever fince he came : Their Religion fland- ing ( fome bodily Performances excepted ) ei- ther in v/hat they once knew, of the Work of God in themfelves, and which they have re- volted 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 de- ferved 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 hid- den Things of Darknefs, the mod fecret Thoughts, and concealed Inclinations of un- godly Men. This is the Science, foWy fo called ; and as it is Impure, fo 'tis Unpeacea^ ble, Crofs; and hard to be In treated ; Fro- ward, 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 Mur- derer : '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 Of- fering, by revenging the Refufal qf it upon his Brother's Life : And without any Regard to natural Aff^eftion, or the low and early Con- dition 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 Pro- phets, 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 yejiiff- necked and uncircumcifed in Heart and Ear^ ye ^^' ^'' rejijl the holy Ghojl ; as did your Fathers^ fo do ye, §. 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 Hypocri- fy, 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 Repu- tation 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 hav- ing made them uncapable of receiving the Simplicity of the Gofpel, Chrifl thanks his Fa- ther^ 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 de- fpiTed the Preaching of the Apoftle Paul, as a vain andfoolijh Thing, But that Apoftle, who, of all the reit, had an Education in the Learn- ing 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 Scribe? Where is the DifptUer of this World? Hath not God made foolijh the Wifdojn of this World? And he gives a good Reafon for it, 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 iHd.5,2i,afrirms, Th^t the World by Wifdo^n knew not 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 : 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 Suc- cefs 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 Meek- nefs and Humility : And tho* they feem'd addifted to nothing more, than an Adoration of his Name, and a Veneration to the Memo- ry 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 gar- nifhing 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 al- together g6 No Crofs^ no Crow ft. 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 Quefti- ons ; 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 Here- ticks : Thus that fubtle Serpent, or crafty, evil Spirit, that tempted Adam out of Inno- cency, 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, in- fomuch 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 Wor- fhip and Difciphne, that which is evidently- ceremonious and worldly ; with fuch Innova- tions 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 re- femble 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 Supplica- tions, 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 Ana- themas, 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 com- mence that was foretold by him, and made necelTary;' in order to the proving of the Faith- ful, and the Revelation of the great Myftery of Iniquity. I fliall conclude this Head with this Affer- tion, that it is too undeniable a Truth, where the Clergy have been moft in Power and Autho- rity, and have had the greateft Influence upon Princes and States, there has been moft Confu- fions. 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 29. 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 Cler- gy 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 Expe- rience 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 . §. ;;. Abfalom'j Amhition confirms it, §. 4. 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 prov- ed 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 un- queftionable 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 Pre- tences of Korah, Dathan and Abiram againft Mofes, 'twas their Emulation of his mighty Power in the Camp of Ifrael, that put them upon No Crofs^ no Crown, lOj 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 Dellruc- tion 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 the excelTive Luft of Pride for Power. Hi$ 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. ven rehuVd the Pride of his Spirit^ and he was driven from the Society of Men^ to graze among the Be aft 5 of the Field. §. 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 men- tion 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 King- down, 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 Ambi- tion 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 Good- nefs 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 Chrifli- ans ; 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 Liveli- hoods : 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 H 4 » 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 acknow- ledged •, take Place of their former Equals, and fo equal thofe that were once their Superi- ors ; 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 with- out 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 am- bitious Minds, that have learned to be content- ed with the Appointments and Bounds of Pro- vidence : 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 ac- cordingly. §, 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. Ho- nour is alfo attributed to Fundlions and Ca- pacities, by Way of Efteem, §. 17. Honour is taken for Help and Countenace of Infe- riors, §. 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 Con- temn 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, Hypocri- ly, 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^ ex- eels the Courtier for a Man of Breeding, §. 27. The eighth Reafon againfi thefe Ho- nours 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 Chrifti- ans. §. 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. ^ Paul No Crofs^ no Crown. 107 Paul agamji conforjnuig to the WorlJ/s Fafhi- on'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. §. I. rj^HE third evil Effeft ofPade, j[ is, an excejfive Defire of perfonal Honour and Refpe^, 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 Fa- vourite 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 be- tween 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, Quar- rels 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 Underftand- ing or Confcience, If the whole Ceremony was worth the Life of a MAn^ confidering the Dig- nity 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 Enqui- ry 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 Sim- plicity. §. 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 Dif- covery 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 faint- ed to that Pleafure and Delight we once loved. Nov/ no No Crofs^ no Crown. Now ourWorks went br fore-hand to Judgment, and a thorough Search was made, and the Words of the Prophet became well underitood 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 per- n. 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 re- moved 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 No Crofs^ no Crown. 1 1 1 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 Ini- quity 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 Ten- dernefs 1 1 2 No Crofs^ no Crowii* dernefs of Confcience towards God, we could not perform them, as formerly, he became more concerned than for all the reft of our Differen- ces, 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 in his W ay. §. 7. And though it be frequently objeft- ed, 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 Im- putation 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 Mat- ter of Confcience to do, or leave undone. Next, as inconfiderable as they are made, by thofe that objed upon us, they are much fet by J 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 Judg- ment, 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 ceremo- nious Part and outfide of Things, that it has well befeemed the Wifdom of God in all Ages, to bring forth his Difpenfations with very differ- ent 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 ex- cellent 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 ge- nerally 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 Re- proach, 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 ^* ther in the Lord^ for that is right : Take heed to their Precepts and Advice ; pre-fuppofing always, that Rulers and Parents command law- ful 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 Difobe- dience ; 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 manifeft- ed in the Cafe of the Centur;On5 whofe Faith was fo much commended by Chrift, where, giving Jelus an Account of his honourable Sta- tion, 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 ^Employ- ments. 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 In- prov. 15, Jtruolion of IVifdom^ and before Honour is Hu- ^^' mility. That is, before Advancement or Pre- ferment, 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 No Crofs^ no Crown^ 1 1 7 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 wick- ed 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 She- chem's Ravifhment of Dinah, Jacob's Daugh- ter, is called : So h the Rebellion and Wick- ednefs 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 de- ferve 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/- 1 ^ m 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 TheflTalonians has a Saying to that Eflfeft : That 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. §. 16. There is yet another ufe of the Word [Honour] in Scripture, andthat is toFunftions 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. efpe- cially 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 un- defiled: 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 deiight- eth to Honour ? Why, he mightily advanced him, as Mordecai afterwards. And more par- ticularly 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 honour their Wives \ that is, to love, value, ^ p^^- ;• cherirti, countenance and efteem them for their Fidelity and AfFe? no No Crofsy no Crown. me the Honour to corne and fee or help me in n^y Need. v §. i8. I fhall conclude this with one Paflage more, and that is a very large, plain, and per- tinent 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 Hon- our, 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 coun- tenance 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 Hon- our 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 con- trait 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 Peo- ple'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 No Crojs^ no Crown. 1 2 1 gawdy, flattering Title? Let the Truth- fpcak- ing 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: recom- mended 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 Some- thing. 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 an- fwering the End they are ufed for. §. 23. But fourthly, there is yet more to befaid: We find that vain, Icofe, and world- ly People, are the great Lovers and Pradifcrs of them, and the moft dtride our Sim.plicity of 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 many- care 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 Scrip- ture-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. §. 26. Seventhly, If Hpr.Qur cpnfifts in OcU 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, Land- lords, 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 ill- favourM, 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 con- fidered, 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 Re- fpe6t itfelf. Whence its commonly laid, He is a Man of good Mein ; or. She is a VVoman of exaft Behaviour. And what is this Behavi- our, 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. §. 27. But yet eightly, real Honour conCr^^ . ' not 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 in- ftead of remembring their Creator, are taken up with Toys and Fopperies ; and fometimes fo much worfe, as to coft themfelves a Dif- inheriting, 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, Prov. 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 Ob- jedions 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 con- cerning him : But jMordecai ( it feems ) bozved fioty nor did him Reverence, This, at firfl, made ill for Mordecai : A Gallows was pre- pared z 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 Mor- decai 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 Au- thority ; 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 e- ven 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 Humili- ation, 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 . in 126 ^0 Grofs^ no Crown s in it, to all thofe that arc in their fpiritual Ex- errifes 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 ! M«tt.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 Circumci- fion, 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 con- dcmnable fo long ago, in the Time of the Type and Figure^ can by no Means be juftifi- abiy No Crofs^ no Cfo'ion. 127 ably received or pradlifed in the Time of the Anti-type or Subftance it felf. On the con- trary, 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 Cap- tain, 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 fa- voured and loved of the King himfelf too. So Powerful is faithful Mordecai at laft. There- fore 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 there- fore 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 Ho- nour^ 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 Fa- miliar 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 Man- kind : 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 No CrofSj no Crczv^t. 229 reftore Man from his lamentable Degeneracy^ to the Ini)ocency and Purity of his firft Crea- tion ; 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 affect- ed 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 be- lievi^ 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 poHl- ble, 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/ Jews ) "They love ( fays he ) the uppermcfi ^•:^'^ ^^' 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 Ex- cellency equal to many Titles : It may ftand for your Grace, your Lordfhip, Right Reve- rend 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 him- felf^ 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 de- dining of which, we have fuffered fo much Scorn and Abufe, both in our Perfons and Eftates : God forgive the unreafonable Authors of it! §. 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 dege- nerate 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 cuft- omary 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 Coun- tries of Pontus, Gaiitia, Cappadocia, Afia, and Bythinia ; which were tne Churches of Chrift Jefus in thofe Parts of the World, ga- thered 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- H- unto you at the Revelation of Jefus Chrift ; as obedient Children^ not fafhioning y our f elves ac- cording to the former Lufts of your Ignorance, K ^ T\m 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 be- fore. 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 Peo- ple from the reft of the World ; not any longer to fafliion themfelves according to their Cuft- oms : 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 conform- able to them. No Crofs^ no Crcz:'H. 135 §. 35. I fl:iall conclude my Scripturj-lYfli- monies againit the foregoing Rcfpefts, witli that memorable and clofe PalTage ot the A- poftle 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 Per- fens, 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 Doc- trine 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 K 4 of 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 re- gard 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, a- mong 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 No CrofSj no Crown. 1^7 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 Learn- ed, and the moil Noble, without any Ad- dition to their Names unlcfs W or:hy or Learn- ed : And if their Works give it them, we make Confcience to deny it them. For In- ftance ; The Fathers thty only cite thus ; Polycarpus, Ignatius, Irena^us, Cyprian, Ter- tuiiian, 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, Mar- lorat, Voflius, Grotius, Dallcus, Amaraldus, &c. And of our own Country -, Gildas, Beda, Alcuinus, Horn, Bracton, Groiieed, Little- ton, 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 or- fhip 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 ill- bred, as the World thinks ^ for they Ihew Refpec^ ^3^ 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 fumptu- ous 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, un- couth, and goes mightily againft tlie Grain ; hut fo does Chriftianity too, and that for the fame Reafons. But had not the Pleathen Spi- rit 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 (C No Crcjs^ no Crozvn. 139 and Life; and they may f^on rcfoVe, whe- ther they arc realC-'riftians or but Heathens chnftened with tiie Name of Chriflians. Some TESTIMONIES frora /nci- ent and Modern IVntcrs^ in Favour of our BEHAVIOUR. §. 38. Mailorat out of Luther and Calvin, upon that repiarkabie Pa.^.ag% I juil now urg- ec'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 re- fpe6ting 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 u- tion 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 Ma- tron, 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 Dif- courfe 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 Con- fcience 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 ccill- eji 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 Chrifti- ans revolted from the Plainnefs of the primitive Days, and Pracflice of holy Men and Women in 142 No Crofs^ no Ci'O'i^n. in former Ages ? How arc they bcronfie dege- nerated into the loofe, proud and wanton Cuf- toms of the World, wlich knows not God; lo whom I 'fe hat'i made thefc Things, condemn- ed 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 cfWords^ and Numbers^ Singular and PluraL §. 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 pre- vail,, 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 ifelf, §. 1 o. Teftimonies offeveralJVritersinVindicationoftcs, §. 11. The No Crofs^ no Crown. 14^ ^he Author* s Com-iHions ; and his Exhort On Hon to his Reader. §. 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 with- out 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 hard- ly 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 concur- red 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 Sin- gular 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 2 44 -^^ Crofs^ no Crown. 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 thoi»gh 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 Univer- fities, 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 reafon- able 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, Per- fians, 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. "tD 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 re- moved ; which can never be, whilft Two are in the World. §. 5. But this is not all : It was firft afcrib- ed 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 Rea- fon, 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 Ambi- tion : 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 Mon- fieur, 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 unreafon- able 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 * Howcrs hiAory of France. 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 fuc- ceed 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 Hu- mour 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. Be- fides, 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, Dry- den, &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 con- ceive, 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 be- wrayeth 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. Some- thing 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 dif- guife 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 Ho- minem^ 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 re- proach 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 fcrap- ing, what vain unmeant Words, moft hyper- bolical Exprefiions, Complements, grofs Flat- teries/ 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 Chrif- tians, 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 Hon- our, 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 Entertain- ments that moll delight you ? Had you the Spirit of Chriftianity indeed, could you con- fume 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 Diver- fion, 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 touch'^ 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 icn- fual 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 Ralh- nefs in ferious Tliin2;s. §. 10. Before I clofe, Ifliall add a fewTcfti- monies from Men of general Credit, in favour of our Non-Coniormity to the World in this particular. 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 him- feiY 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 pro- perly refer the Grammar of the Matter to ) not only derides it, but beftows a whole Dif- courfe 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 Hi- llory 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 can- not 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 .in No Crofs^ no Crozvn. 153 in fuch vain Cotnpliances to cartlily Minds, left we oiTenJ God, and burden our own Confci- ences. But having been fiiicercly ancft- ed with the Riproots of InHruclion, arici our Hearts being brjught into a watchlul Su'ojrc- tion 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 can- n9t, we dare not co'ifor:"n cur fi-lves to the Fafhions of the World, that p?.i3 away ; know- ing 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 Fa- vourer 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 Va- nity and Lufh, hath got fo great an Head, and • lived fo long uncontroul'd, that it hath Impu- dence 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 Peo- ple 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 Va- nity 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 Ge- nerofity, 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 Re- proof 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 my 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 an- gry 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 root- ed 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 Na- tions : 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^f- ing 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 Blejfed- nefs 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 Furni- ture, 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 Aggra- vation 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 de- fcended. 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 Abra- ham'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 con- demnable Pi idc, for a Mm of Bulk and Cha- rafter, to dtfpife another ot lefs Size in the World, No CrofSy no Crozvn. i ^q 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 Vir- tuous. No fuch Matter : It muft be Age in Virtue, or elfe Virtue before Age ; for other- wife 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 Nobk- man ; 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 Qualifica- tions 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 Compa- ny, 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 De- fcent ; 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 Righ- teoufnefs of his Anceftor. §. 5. But if thefe Men of Blood pleafe to think themfelves concerned to beheve and re- verence 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 de- fcended 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 con- cerned 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 a- mong 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 Judg- ments. 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. Se- condly, 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 confe- quently they have more Help,. Leifure, and Occafion, to polifh their Paffions and Tem- pers 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 Coun- tries, 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 hap- pens, 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 rai- fing 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 en- deavour 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 Educa- tion : For Blood has no Intelligence in it, and is often Spurious and Uncertain ; but Educa- tion 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 Hou- ksy the ftrict and virtuous Difciplinc of their Anceftors, when Men were honoured for their Atchievements, and when notliing more ex- pofed a Man to Shame, then his being born to a Nobility that he had not a Virtue to fup- port. §. 8.0 but I have an higher Motive ! The glorious Gofpel of Jefus Chriil, which having taught this Northern Lie, and all Ranks pro- feffing 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 reveal- ed 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 Nobi- lity 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 them- felves, as if nothing elfe deferved their Regard, or the good Opinion of others. It would a- bate 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 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 Admir- ed, 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 Com- plexion, which foever is their Excellency. The End of all which is but too often to excite un- lawful 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 un- iiappy 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, No Crofsy no Crozvn. iSa •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 favour- ed 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 there- by draw their Deformity more into Notice, by that which does fo iittl:: become them. But in fuch Perfons Follies w-e have a Speci- men 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^' ^' M 3 ' that ' 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 Self- abafemcnt, 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 Incon- ftancy 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 Satisfadi- onsofjt. CHAP. XIL §. I . T*he Chamber of a 'proud Man : A Glut- ton 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. §. 5. No Friend to any. §. 6. Dangerous 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 Ser- vant 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 Senfi- ble : 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 Pa- rents, 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 endur- ing. 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 Hofpi- tality : He delpifes to receive Kindnefs, be- caufe he would not fhew any, nor be thought to need it. Befides, it looks too equal and fa- miliar for his haughty Humour. Emulation and Detraftion are his Element ; for he is jea- lous 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 De- fign 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 re- quirc^ £ yo No Crofs^ no Crown. quire. A fmall Thing fcrves a proud Man td pick a Quarrel ; of all Creatures the moft jea- lous, 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 Rela- tion, 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 con- temns 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 hap- pens, the Number and Force are unequal. §. 6. But a proud Man in Power is very Mifchicvous ; for his Pride is the more dan- gerous by his Greatnefs, fince from Ambition in private Men, it becomes Tyranny in them: It w^ould reign alone ; nay, live fo, rather- than 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 in- tollerable 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 Of- fice 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 Self- denial. 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 Advan- tages 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 Self- conceited J 7^ No Crofs^ no CrozvK. 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 ex- communicate you. / am a Minijler and an Elder: Flying thither to fecure himfeif from the Reach of juft Cenfure, which indeed ex- pofcs 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 Re- proof, 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 : Be- lieve 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 contra- ry is moll true ; Not many good Days fine e Mi- nijlers medled fo much in Lay-men^ s Bift- nefs/ 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. Ser- vants 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 Re- jects, which is not worfe than their Sin. For 1 74 N^ Crofs^ no Crow>?. if they have not been Lords over God's Heri- tage, 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 Difap- pointments 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 Per- fon, 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 no- thing 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 dif- ference. Ids Pity from the Living, and more Pain to the Dying, The proud Man's An- tiquity 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 Conclu- fion ; 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 Can- dle 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 Ho- linefs, 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 a- way by the Devil's Allurements ; he finds ex- celling 176 No Crofs^ no Crown, celling Joys in his Watchfulncfs and Obedi- ence. 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 Know- ledge 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 ho- ly 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 of- fended at the Ignominy of his Crofs. But O Man ! As he for thy Salvation, fo thou for Phil. 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 Prefcrip- tion, 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 Definition and DiflinLfion. §. 2. // con- fifis in a Defire of wnlazvful Things, §. ^5. 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 Reli- gion, ^. 8. An Eytemy to Government, §. 9. Treacherous. §. io, Oppreffive. §. ir. Judas an Example, §. 12. So Simon Ma- gus. §. 13. Lajlly., In unprofitable hoard- ing of Money. §. 14. The covetous Man a common Evil, §. 15. His Hypocrify. §. 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 unto. §. 21.' Peter CharronV Tefiimony a- gainft it. §. 22. Abraham Cowley V 'u^///y and fharp Satyr upon ity §. I. T Am come to the fecond Part of this X Difcourfe, which is Avarice, or Co- vetoufnefs, an epidemical and a raging Dif- temper in the World, attended with all the Mifchiefs that can make Men miferable in N thcmfelves. lyS ^o Crofs, no Crow)i. thcmfelves and in Society : So near a-kin to the foregoing Evil, Pride, that they are fel- clom 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 1 Tim 6 ^^^^y ^^ Riches : Which ( as the Apoftle 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 Pub- lick. 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 Peo- ple, 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 Neigh- bour's, l^his God confirmed by Thunderings and Lightnings, and other fenfible Solemnities-, to ftrike the People with more Awe in receiv- ing 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 dif- arm*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 haft- en 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- ^': 5»- nefs 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 un- done 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 I So No Cr^y}, no Crown. 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 Jeze- bel : 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 Blaf- phcniy, 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 accord- ingly 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 ex- cufe 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 com- plained 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 Peo- ple^ 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^eftimo- nies 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 excel- lent 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 feve- ral 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, 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 there- fore, 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 Provi- dence,* 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 194 ^^ Crofsy no Crozvn. that, like the Days of Paradife, the Earth might again be the Footftool ; and the Trea- fure 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 Covetouf- nefs, 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 con- tcnti: :g tiiemfcivcs with iiccclTary Means, which arc No CrofSy no Crczv>j.^ lor; 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 Neci- fity. 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 pro- ceedeth, 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 com- mon, 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 to- bind the Living to the Dead, as Mezentius did, to the end their Death migh-t be languifh- ing, 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 pro- per Thunder Bok and Lightning, they would be more hated than they are now loved. Po- verty 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 re- funding 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 ra- tional 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 Sen- tences, 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 Cor- reftion, than that which was given it bv one Line of Ovid's : O 3 UiiUa 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 Blef- fings 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 com- monly 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 Beg- g.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 tin- likeChrifl^ 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 re- prehended. §. 7. The chief efi Recreation of good I\/Ien ofOld, was to ferie God^ and do Good to Mankind., and follow honefi Voca- tions^ 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. I A M now com.e to the other Extream, and that is Luxury, which is ^n cxceffive Indulgence of Self in Eafe and Plea- fure. This is the laft great Impiety ftruck at O 4 i\i 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 Sta- tions 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 re- gardlefs 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 luxu- rious Heathens, is now the Pra6lice and (which IS worfe ) the Study of pretended Chriftians, But \ti fuch be afhamed, and repent ; remem- bering 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 know- ing the Lord is at Hand. Sumptuous Appa- rel, rich Unguents, delicate Wafhes, ftately Furniture, coftly Cookery, and fuch Diver- fions 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 Difci- ples 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 di- rected, to confidcr well the Reafons and Ex- amples here advanced againft their Way of Living ; No CrofSy no Cro\Jon. loi Living; if haply they may come to fee how remote it is from true Chriftianity, and how dangerous to their eternal Peace. God Almigh- ty^ 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 un- circumcifed, 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 to 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 Ad- miration. 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, how- ever 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 Propor- tions, his Variety might be imputed rather to Cunofity, than Luxury. But what the tem- perate 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 Plea- fure 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 Good- ncfs No Crofs^ no Crozon. 203 nefs of God in theUlc and Abufe of the Plenty- he yields them : How cruel arc they to his Creatures, how lavifli of their Lives and Vir- tue, how thanklefs for them ; forgeting the Giver and abufing the Gift by their Lufts j and defpifing Counfel, and cafting Inftruftion be- hind them. They !ofe Tendernefs, and for- get Duty, being fwallowed up of Voluptuouf- nefs ; 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. Re- member 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. to* ;ry ; the bell and fitted Time to cat. And the Apoftle in his Diredtions to his much be- loved 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 hav- ing Food and Raiment^ let us therewith be con- tent. Behold the abftemious, and moft con- tented 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 Nou- rifhment, 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 be- ing 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 Wo- men, 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 Scrip- tures 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 Inno- cent 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 Splen- dor, 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 ex- prefs 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 Con- cupifcence. §. 5. Nor is it otherwife with Recreations, as they call them ; for thefe are nearly related. Man was made a noble, rational, grave Crea- ture : 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 Mo- deration ; as knowing well that the Lord, his Judge, was at Hand, the Infpe6lor and Re- warder 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 ba- nifhed, 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 In- temperance 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; Rom. 8, y- 7 1 r 1 J J 7 J ^ » ^ 14. for none but thoje who are led by the Spirit of ^^i- Sy 24. God^ are the Children ofG.od^ which guides in- to all Temperance and Meeknefs. §. 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, there- for. 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, full- feci 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, No O'cfSy no Crozvn, 209 Gravity, Temperance and Virtue ; bur row that Word is extended to almoll every Folly that carries any Appearance above open fcan- dalous 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 Fol- lies, 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 ignomini- ous and unworthy of a reafonable Creature ; Man which is endued with Underftanding, fit to contemplate Immortality, and made a Com- panion ( 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 I- mage of the great Creator of the Heaven and Earth. §. 8. Of this many among the very Hea- thens of old had fo clear a Profpeft, that they detefted all fuch Vanity, looking upon Curi- ofity in Apparel, and that variety of Recrea- tions now in Vogue and Eftcem with falfe' Chriftians, to be dcftructive of good Manners, ►^' T in 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 Com- panions 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 Wa- ter 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 Wo- men 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 Con- veriation 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 bet- ter 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 abfo- lutely 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 Scrip- tures 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 Abra- ham 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' •||l^ 2 1 2 No Crofs^ no Crown. Heb. Ti. ^^^ ^j^jj^ better Country, which is Eternal in Amos 7. , y , ,_,, T^ 1 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 ne- v(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 bet- z^\^\^' 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, gorge- ous 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 Differ- ence 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 Ex- emplary 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 reprefcnt- ed, 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 un- charitable 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 King- dom of God. In fhort ; Lazarus was a good Man, the other a great Man : The one Poor and Temperate, the other Rich and Luxu- rious: 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 patheti- cal 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 ac- cuftomed 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 Re- port, 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 ccm- rnitted^ as breach of A4arria^e and Z/jve^ Icfs of Health and Kjlate^