No cross, no crown

by William Penn

1. Solomon.—2. Chilon.—3. Ignatius.—4. Justin Martyr.—5. Chrysostom.—6. Charles V.—7. Cardinal Wolsey.—8. Sir Philip Sidney.—9. Secretary Walsingham.—10. Sir John Mason.—11. Sir Walter Raleigh.—12. H. Wotton.—13. Sir Christopher Hatton.—14. Lord Chancellor Bacon.—15. The great Duke of Montmorency.—16. Henry Prince of Wales.—17. Philip III. King of Spain.—18. Count Gondamor.—19. Cardinal Richlieu.—20. Cardinal Mazarine.—21. Chancellor Oxenstiern.—22. Dr. Donne.—23. Jo. Selden.—24. H. Grotius.—25. P. Salmasius.—26. Fran. Junius.—27. A. Rivetus.—28. The late Earl of Marlborough.—29. Sir Henry Vane.—30. Late Earl of Rochester.—31. One of the family of Howard.—32. Princess Elizabeth of the Rhine.—33. Commissioner Whitlock.—34. A Sister of the family of Penn.—35. My own Father.—36. Anthony Lowther of Mask.—37. Seigneur du Renti.

I. Solomon, than whom none is believed to have more delighted himself in the enjoyments of the world, at least better to have understood them; hear what he says, after all his experience: (Eccles. ii. 1-11:) "I said in my heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and behold, this also is vanity. I said of laughter, it is mad: and of mirth, what doth it? I made me great works, builded houses, planted vineyards, made gardens and orchards, planted trees in them of all kinds of fruit: I got me servants and maidens, also great possessions: I gathered me silver and gold, and the peculiar treasure of kings and provinces; also men and women, singers, and the delights of the sons of men, as musical instruments, and that of all sorts. So I was great, and increased more than all that were before me in Jerusalem, and whatsoever mine eyes desired, I kept not from them: I withheld not mine heart from any joy. Then I looked on the works which mine hands had wrought, and behold, all was vanity and vexation of spirit." The reason he gives in the 18th and 19th verses is, that the time of enjoying them was very short, and it was uncertain who should be benefited by them when he was gone. Wherefore, he concludes with all this: "Fear God, and keep his commandments, for this is the whole duty of man: for God shall bring every work into judgment, whether it be good, or whether it be evil." O that men would lay this to heart!

II. Chilon,[75] one of the seven wise men of Greece, already mentioned upon another occasion, affords us a dying testimony of great example. It is related thus by A. Gellius: when his life drew towards an end, ready to be seized by death, he spoke thus to his friends about him: "My words and actions, in this long term of years, have been, almost all, such as I need not repent of; which, perhaps, you also know: truly, even at this time I am certain I never committed anything the remembrance of which begets any trouble in me, unless this one thing only: which, whether it were done amiss or not, I am uncertain. I sat with two others as judge, upon the life of my friend: the law was such, as the person must of necessity be condemned, so that either my friend must lose his life, or some deceit be used towards the law. Revolving many things in my mind, for relief of a condition so desperate, I conceived that which I put in practice to be of all others the most easy to be borne: silently I condemned him, and persuaded those others who judged, to absolve him: thus I preserved in so great a business, the duty both of a judge and a friend. But from that act I received this trouble: that I fear it is not free from perfidiousness and guilt, in the same business, at the same time, and in a public affair, to persuade others contrary to what was in my own judgment best." Oh, tender conscience! Yet an Heathen's. Where dwells the Christian that excelleth? Hard to be found among the great rabbies of Christendom.

III. Ignatius,[76] who lived within the first hundred years after Christ, left this, amongst other things, behind him, who was torn in pieces of wild beasts at Rome, for his true faith in Jesus, "There is nothing better than the peace of a good conscience;" intimating there might be a peace to wicked consciences, that are past feeling anything to be evil, but swallowed up of the wickedness of the world. And in his epistles to the churches at Ephesus, Magnesia, Trallis, and Rome, upon his martyrdom, saith, "Now I begin to be a disciple, I weigh neither visible nor invisible things, so that I may gain Christ." Oh, heavenly-minded man! A blessed martyr of Jesus indeed.

IV. Justin Martyr, a philosopher who received Christianity five-and-twenty years after the death of Ignatius, plainly tells us, in his relation of his conversion to the Christian faith, that the power of godliness in a plain, simple Christian, had that influence and operation on his soul, that he could not but betake himself to a serious and strict life; and yet, before, he was a Cynic, a strict sect: and this gave him joy at his martyrdom, having spent his days as a serious teacher, and a good example. And Eusebius relates, that, though he was also a follower of Plato's doctrine,[77] yet when he saw the Christians' piety and courage, he concluded, no people so temperate, less voluptuous, and more set on divine things: which first induced him to be a Christian.

V. Chrysostom, another father, so called, lays this down for necessary doctrine, "To sacrifice the whole soul and body to the Lord, is the highest service we can pay unto Him. God promiseth mercy unto penitent sinners; but He doth not promise them they shall have so much time as to-morrow for their repentance."

VI. Charles V. Emperor of Germany, King of Spain, and Lord of the Netherlands, after three-and-twenty pitched fields, six triumphs, four kingdoms conquered, and eight principalities added to his dominions, a greater instance than whom can scarce be given, resigned up all his pomp to other hands, and betook himself to his retirement; leaving this testimony behind him, concerning the life he spent in the honours and pleasures of the world, and in that little time of his retreat from them all: that the sincere study, profession, and practice of the Christian religion, had in it such joys and sweetness as courts were strangers to.

VII. Cardinal Wolsey, the most absolute and wealthy minister of state this kingdom ever had, that in his time seemed to govern Europe as well as England, when come to the period of his life, left the world with this close reflection upon himself: "Had I been as diligent to serve my God, as I was to please my king, He would not have left me now in my grey hairs." A dismal reflection for all worldly-minded men; but those more especially, who have the power and means of doing more good than ordinary in the world, and do it not; which seems to have been the case and reflection of this great man.

VIII. Sir Philip Sidney, a subject indeed of England, but they say chosen king of Poland, whom Queen Elizabeth called her Philip; the Prince of Orange, his master; whose friendship the lord Brooks was so proud of, that he would have it part of his epitaph, "Here lies Sir Philip Sidney's friend;" whose death was lamented in verse by the then kings of France and Scotland, and the two universities of England; repented so much at his death of that witty vanity of his life, his Arcadia, that, to prevent the unlawful kindling of heats in others, he would have committed it to the flames himself: and left this farewell amongst his friends, "Love my memory, cherish my friends; their faith to me may assure you that they are honest; but above all govern your wills and affections by the will and word of your Creator. In me behold the end of this world, and all its vanities." And indeed he was not much out in saying so, since in him was to be seen the end of all natural parts, acquired learning, and civil accomplishments. His farewell seems spoken without terror, with a clear sense, and an equal judgment.