No cross, no crown

by William Penn

V. "The primitive Christians,"[46] Ouzelius, in his animadversions on Minutius Felix, saith, "were reproached by the Gentiles for their ill-breeding, rude and unpolished language, unfashionable behaviour, as a people that knew not how to carry themselves in their addresses and salutations, calling them rustics and clowns, which the Christians easily bore, valuing their profession the more for its nonconformity to the world: wherefore it was usual with them, by way of irony and contempt, to call the Gentiles, the well-bred, the eloquent, and the learned." This he proves by ample testimonies out of Arnobius, Lactantius, Isidorus Pelusiota, Theodoret, and others. Which may instruct us, that the Christians' behaviour was not regulated by the customs of the country they lived in, as is usually objected against our singularity: no, they refused the embellishment of art, and would not wear the furniture of her invention, but as they were singular in their religion, so in the way of their conversation among men.

VI. Clement Romanus,[47] if author of the constitutions that go under his name, hath this among the rest, "Abstain from the vain books of the Gentiles. What have you to do with strange and unprofitable discourses, which only serve to seduce weak persons?" This Clement is remembered by Paul in one of his epistles, (Phil. iv. 3,) who in this exactly follows his advice to Timothy, about vain questions, doubtful disputes, and opposition of science. Let us see how this moderation and purity of manners continued.

VII. Machiavel,[48] no mean author, in his Disputations, assures us, "That the first promoters of Christianity were so diligent in rooting out the vanities and superstitions of the Gentiles, that they commanded all such poets' and historians' books, who commended anything of the Gentile conversation or worship, to be burned;" but that zeal is evidently extinguished, and those follies revived among the professors of the religion of Jesus.

VIII. Tertullian,[49] Chrysostom, Theophylact, Gregory Nazianzene, upon these words of Christ, "But I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of judgment:" (Mat. xii. 36:) thus reflect upon vain discourse: "These words mean," saith Tertullian, "of all vain and superfluous speech, more talk than is necessary." Says Chrysostom, "of such words as are not convenient or profitable, but move immodestly." Says Theophylact, "of all lies, calumnies, all inordinate and ridiculous speeches." Says Gregory, "such words men shall account for, which want that profit ever redounding from modest discourses, and that are seldom uttered from any preceding necessity or cause; things frivolous, fables, old wives' tales." All which sufficiently reprehend the plays, poetry, and romances of the times, of great folly, vanity, and sin.

IX. Gregory, and this a father of the church, a very extraordinary man, was so zealous for the simplicity and purity of the mind, language, and lives of the Christians of his time, that he suppressed several Greek authors, as Menander, Diphilus, Apollodorus, Philemon, Alexis, Sappho, and others, which were the recreations of the vain Gentiles: thus Cardan. Hear his judgment of fine clothes, none of the least part of the luxury and vanity of the age. "There be some," saith he, "are of opinion, that the wearing of precious and sumptuous apparel is no sin; which if it were no fault, the Divine word would never have so punctually expressed, nor historically related, how the rich man, that was tormented in hell, was clothed in purple and silk: whence we may note, that, touching the matter or subject of attire, human curiosity availeth highly. The first substance of our garments was very mean, to wit, skins, with wool; when it is we read, God made Adam and his wife coats of skins; that is, of skins of dead beasts. Afterwards, to see the growing pride and vanity of men and women, they came to pure wool, because lighter; after that to flax: then to dung and ordure of worms, to wit, silk; lastly, to gold and silver, and precious stones, which excess of apparel highly displeased God: for instance whereof, which the very Pagans themselves observed, we read that the very first among the Romans that ever wore purple was struck with a thunder-bolt, and so died suddenly for a terror to all succeeding times, that none should attempt to live proudly in precious attire." This was the sense of Gregory Nazianzene, that ancient Christian writer, who wore commonly a poor coat, like to a frock; so did Justin Martyr, Jerome, and Austin, as their best robe.

X. Ambrose, called a father, who was lieutenant to the province and city of Milan, and upon his discreet appeasing the multitude, disordered upon some difference amongst them about electing a bishop, was by their uniform consent chosen himself: although this person, of all others, might have been thought to plead for the accustomed recreations, especially not having been long a Christian, for he was a Catechumen, or one but lately instructed, at the time of his being elected; yet doth he in so many words determine the matter thus: "Plays ought not to be known by Christians;" then not made, heard, and defended by Christians; or they must be none that do so.

XI. Augustine,[50] more famous for his many books, and knowledge in church affairs, whose sentences are oracles with some, gives this as his opinion of plays, and the like recreations, that they were more pernicious and abominable than those idolatrous sacrifices, which were offered in honour of the pagan gods. Doubtless he thought the one not so offensive to reason and the impressions divinity hath made on every understanding, as the other were very pleasant to the senses, and therefore apt to steal away the mind from better things; for it was his maxim,[51] that everything a man doth, is either a hindrance or furtherance to good. This would be esteemed intolerable doctrine in a poor Quaker, yet will the Quaker rejoice, if it be esteemed and followed as good doctrine in Augustine.

XII. The council of Carthage, though times began to look somewhat mistier, and the purity and spirituality of religion to be much declined by the professors of Christianity; yet there was so much zeal left against the worst part of Heathenism, that I find an express canon against the reading of vain books and comedies of the Gentiles, lest the minds of the people should be defiled by them. But this age either hath no such canon, or executeth it not, to the shame of their profession.

XIII. Cardan more particularly relateth,[52] how even Gregory the Great was so zealous of preserving purity of manners among Christians, who lived almost two hundred years after the Carthaginian council, that he caused many Latin authors to be burned, as vain and lascivious; as Cæcilianus, Affranius, Navius, Licinus, Ennius, Attilius, Victor, Lucian's Dialogues; nor did Plautus, Martial, and Terence, so much in request both in the schools and academies of the land, escape their honest zeal, although the multitude of copies so far frustrated their good intentions, as that they are multiplied of late.

XIV. Gratian also[53] had such like passages as these, "We see that the priests of the Lord, neglecting the gospel and the prophets, read comedies or play-books, and sing love verses, and read Virgil," a book in which are some good expressions. Strange! that these things should have been so sincerely censured of old, and that persons whose names are had in so much reverence, should repute these their censures the constructions of Christ's precepts, and the natural consequences of the Christian doctrine; and yet that they should be so far neglected of this age, as not to be judged worthy an imitation. But pray let us hear what doctrine the Waldenses teach in this affair.