No cross, no crown

by William Penn

XV. The great duke de Montmorency, colleague to the duke of Orleans, brother to the French king, Lewis XIII., in the war by them agitated against the ministry of Cardinal Richlieu, being taken and convicted at Lyons, a little before his beheading, looking upon himself, then very richly attired; "Ah!" says he, "this becomes not a servant of the crucified Jesus! What do I with these vanities about me? He was poor, despised, and naked, when He went to the cross to die for my sins;" and immediately he stripped himself of all his finery, and put a more grave and modest garment on him: a serious reflection, at a time when he best knew what was best.

XVI. Henry, Prince of Wales, eldest son to king James I., of whom others say many excellent things, hear what account he gives of himself at last: a person whom he loved, and that had been the companion of his diversions, being with him in his sickness, and asking him how he did, was, amongst many other sober expressions, answered thus: "Ah, Tom! I in vain wish for that time I lost with thee and others in vain recreations." So vain were recreations, and so precious was time to a prince, and no ordinary one neither, upon a dying bed. But why wished he with others for more time, but that it might be better employed? Thus hath the just principle and holy Spirit of God in men, throughout all generations, convinced them of their vanity and folly upon their dying beds, who before were too much taken up to mind either a dying bed, or a vast eternity; but when their days were almost numbered, when mortality hasted on them, when the revelation of the righteous judgment was at the door, and that all their worldly recreations and enjoyments must be parted with, and that eye for ever shut, and flesh turned to worm's-meat, that took delight therein; then, O then, was it the holy witness had room to plead with conscience: then nothing but a holy, strict, and severe life was valuable; then all the world for a little time, who before had given all their time for a little of a vain world. But if so short a representation of the inconsistency of the vanities of the world with the Christian life, could make so deep an impression; oh! to what a noble stature and large proportion had they been grown in all pious and heavenly knowledge; and how much greater had their rewards been if they contentedly had foregone those perishing entertainments of the world betimes, and given the exercise of their minds to the tuition and guidance of that universal grace and Holy Spirit of God, which had so long shined in darkness, uncomprehended of it, and was at last but just perceived to give a sight of what they had been doing all their days.

XVII. Philip III. King of Spain, seriously reflecting upon the life he had led in the world, cried out upon his death-bed, "Ah! how happy were I, had I spent these twenty-three years that I have held my kingdom, in a retirement." Crying out to his confessor, "My concern is for my soul, not my body. I lay all that God has given me, my dominion, power, and my life, at the feet of Jesus Christ my Saviour." Would kings would live, as well as die so!

XVIII. Count Gondamor, ambassador in England for that very king, and held the ablest man of his time, took great freedom as to his religion in his politics, serving his ends by those ways that would best accomplish them. When, towards his latter end, he grew very thoughtful of his past life, and after all his negotiations and successes in business, said to one of his friends, "I fear nothing in the world more than sin;" often professing, he had rather endure hell than sin: so clear and strong were his convictions, and so exceeding sinful did sin appear to him, upon a serious consideration of his ways.

XIX. Cardinal Richelieu, after having been first minister of state of Europe, as well as of France, confessed to old Peter de Moulin, the famous Protestant of that country, that, being forced upon many irregularities by that which they call reason of state, he could not tell how to satisfy his conscience for several things, and therefore had many temptations to doubt and disbelieve a God, another world, and the immortality of the soul, and thereby to relieve his mind from any disquiet, but in vain. So strong, he said, was the notion of God on his soul, so clear the impression of Him upon the frame of the world, so unanimous the consent of mankind, so powerful the convictions of his own conscience, that he could not but taste the power of the world to come, and so live as one that must die, and so die as one that must live for ever. And being asked one day why he was so sad, answered, "Monsieur, Monsieur, the soul is a serious thing; it must be either sad here for a moment, or be sad for ever."

XX. Cardinal Mazarin, reputed the most cunning statesman of his time, and who gave great proofs of it in the successes of the French crown, under his ministry: his aim was the grandeur of the world, to which he made all other considerations submit: but, poor man! he was of another mind a little before his death: for, being awakened by the smart lashes of conscience, which represented his soul's condition very dismal, with astonishment and tears he cried out, "Oh, my poor soul, what will become of thee! Whither wilt thou go?" and spake one day thus to the Queen-mother of France, "Madam, your favours have undone me. Were I to live again, I would be a Capuchin, rather than a courtier."

XXI. Count Oxenstiern, chancellor of Sweden, a person of the first quality, station, and ability in his own country, and whose share and success, not only in the chief ministry of affairs in that kingdom, but in the greatest negotiations of Europe during his time, made him no less considerable abroad. After all his knowledge and honour, being visited in his retreat from public business, by commissioner Whitlock, ambassador from England to Queen Christiana, in the conclusion of their discourse, he said to the ambassador, "I have seen much, and enjoyed much of this world, but I never knew how to live till now. I thank my good God that has given me time to know Him, and to know myself. All the comfort I have, and all the comfort I take, and which is more than the whole world can give, is feeling the good Spirit of God in my heart, and reading in this good book," holding up the Bible, "that came from it." And further addressed himself thus to the ambassador: "You are now in the prime of your age and vigour, and in great favour and business; but this will all leave you, and you will one day better understand and relish what I say to you; and then you will find that there is more wisdom, truth, comfort, and pleasure, in retiring and turning your heart from the world, to the good Spirit of God, and in reading the Bible, than in all the courts and favours of princes." This I had, as near as I am able to remember, from the ambassador's own mouth, more than once. A very edifying history, when we consider from whom it came; one of the greatest and wisest men of his age, while his understanding was as sound and vigorous, as his experience and knowledge were great.

XXII. Dr. Donne, a great poet, taking his farewell of his friends, on his dying bed, left this saying behind him, for them to measure their fancies and their actions by: "I repent of all my life, but that part of it I spent in communion with God, and doing good."

XXIII. Selden, one of the greatest scholars and antiquaries of his time: one who had taken a diligent survey of what knowledge was considerable amongst the Jews, Heathens, and Christians; at last professeth this toward the end of his days, in his conference with Bishop Usher, that, notwithstanding he had been so laborious in his inquiries, and curious in his collections, and had possessed himself of a treasure of books and manuscripts, upon all ancient subjects; yet he could rest his soul on none, save the Scriptures, and above all that passage lay most remarkably upon his spirit, (Titus ii. 11-15,) "For the grace of God, that bringeth salvation, hath appeared unto all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world: looking for that blessed hope, and glorious appearing of the great God, and our Saviour Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works: these things speak, and exhort, and rebuke with all authority." And indeed it is one of the most comprehensive passages in the Scripture; for it comprises the end, means, and recompense of Christianity.

XXIV. Hugo Grotius, than whom these latter ages think they have not had a man of more universal knowledge, "a light," say the statesmen; "a light," say the churchmen too; witness his Annals, and his Book, De Jure Belli et Pacis; also his Christian Religion, and elaborate Commentaries. He winds up his life and choice in this remarkable saying, which should abate the edge of other men's inordinate desires after what they falsely call learning; namely, "I would give all my learning and honour for the plain integrity of Jean Urick, who was a religious poor man, that spent eight hours of his time in prayer, eight in labour, and but eight in meals, sleep, and other necessaries." And to one that admired his great industry, he returned this by way of complaint: "Ah! I have consumed my life in laboriously doing nothing." And to another, that inquired of his wisdom and learning, what course to take, he solemnly answered, "Be serious." Such was the sense he had, how much a serious life excelled, and was of force towards a dying hour.