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diff --git a/44895-h/44895-h.htm b/44895-h/44895-h.htm index 7f76da8..fa67749 100644 --- a/44895-h/44895-h.htm +++ b/44895-h/44895-h.htm @@ -2,7 +2,7 @@ "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Project Gutenberg eBook of No Cross, No Crown, by William Penn. @@ -143,48 +143,7 @@ table { </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of No Cross, No Crown, by William Penn - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: No Cross, No Crown - a discourse, shewing the nature and discipline of the Holy - Cross of Christ - -Author: William Penn - -Release Date: February 13, 2014 [EBook #44895] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK NO CROSS, NO CROWN *** - - - - -Produced by Charlene Taylor, Bryan Ness, Julia Neufeld and -the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/Canadian -Libraries) - - - - - - -</pre> - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 44895 ***</div> <hr class="chap" /> @@ -1126,7 +1085,7 @@ dearer to them than the poor and trifling joys of mortality. For they having, with Moses, seen him that is invisible, and found that his loving-kindness was better than life, the peace of his Spirit than the favour of princes,—as -they feared not Cæsar's wrath,—so they chose rather to +they feared not Cæsar's wrath,—so they chose rather to sustain the afflictions of Christ's true pilgrims than enjoy the pleasures of sin that were but for a season; esteeming his reproaches of more value than the perishing treasures @@ -1513,7 +1472,7 @@ others, trod the untrodden path to blessedness.</p> <p>V. O come! let us follow Him, the most unwearied, the most victorious captain of our salvation; to whom all the -great Alexanders and mighty Cæsars of the world are less +great Alexanders and mighty Cæsars of the world are less than the poorest soldier of their camps could be to them. True, they were all great princes of their kind, and conquerors too, but on very different principles. For Christ @@ -3520,7 +3479,7 @@ with evil tidings.</p> <p class="hanging">1. Pride craves power as well as knowledge.—2. The case of Korah, &c. a proof.—3. Absalom's ambition confirms it.—4. Nebuchadnezzar's does the like.—5. The history of Pisistratus, Alexander, -Cæsar, &c. shows the same thing.—6. The Turks are a +Cæsar, &c. shows the same thing.—6. The Turks are a lively proof, who have shed much blood to gratify pride for power.—7. The last ten years in Christendom exceed in proof of this.—8. Ambition rests not in courts, it finds room in private breasts @@ -3590,7 +3549,7 @@ kingdom, invaded others, and filled with spoil and slaughter those countries he subdued: and it was not ill said by the man, who, when Alexander accused him of piracy, told him to his face that Alexander was the greatest pirate -in the world. It was the same ambition that made Cæsar +in the world. It was the same ambition that made Cæsar turn traitor to his masters, and with their own army, put into his hand for their service, subdue them to his yoke, and usurp the government; which ended in the expulsion @@ -4503,10 +4462,10 @@ to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, that acceptable, and perfect will of God." (Rom. xii. 1, 2.) He wrote to a people, in the midst of the ensnaring pomp -and glory of the world. Rome was the seat of Cæsar, +and glory of the world. Rome was the seat of Cæsar, and the empire; the mistress of invention. Her fashions, as those of France now, were as laws to the world, at least -at Rome: whence it is proverbial, <i lang="la" xml:lang="la">Cum fueris Romæ, +at Rome: whence it is proverbial, <i lang="la" xml:lang="la">Cum fueris Romæ, Romano vivito more</i>. "When thou art at Rome, thou must do as Rome does." But the apostle is of another mind; he warns the Christians of that city, that they @@ -4632,7 +4591,7 @@ to cite the most learned and the most noble, without any addition to their names, unless worthy or learned: and if their works give it them, we make no conscience to deny it them. For instance; the Fathers they only cite thus: -Polycarpus, Ignatius, Irenæus, Cyprian, Tertullian, Origen, +Polycarpus, Ignatius, Irenæus, Cyprian, Tertullian, Origen, Arnobius, Lactantius, Chrysostom, Jerom, &c. More modern writers; Damascen, Rabanus, Paschasius, Theophylact, Bernard, &c. And of the last age, Luther, Melancthon,<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> @@ -5631,7 +5590,7 @@ number and force are unequal.</p> for his pride is the more dangerous by his greatness, since from ambition in private men, it becomes tyranny in him: it would reign alone; nay live so, rather than have competitors: -<i lang="la" xml:lang="la">Aut Cæsar, aut nullus</i>. Reason must not check +<i lang="la" xml:lang="la">Aut Cæsar, aut nullus</i>. Reason must not check it, nor rules of law limit it; and either it can do no wrong, or it is sedition to complain of the wrong that it does. The<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> men of this temper would have nothing thought amiss @@ -7243,7 +7202,7 @@ bed, is lost: money that might be employed for the general good, vainly expended, pleasure is taken in mere<span class="pagenum"><a name="Page_189" id="Page_189">[189]</a></span> shame; lusts are gratified, the minds of the people alienated from heavenly things, and exercised about mere folly; -and men become acceptable by their trims and the à-la-modeness +and men become acceptable by their trims and the à -la-modeness of their dress and apparel; from whence respect to persons doth so naturally arise, that to deny it is to affirm the sun shines not at noon-day; (James, ii. 1-9;) @@ -7913,7 +7872,7 @@ the rather, from the description given, as also that Euripides was supposed to have been torn in pieces by wanton women; which doubtless was for declaiming against their impudence: and the other being slain in the battle betwixt -the Athenians and Lacedæmonians, was so regretted, that +the Athenians and Lacedæmonians, was so regretted, that a law was made, that never after such poets should be<span class="pagenum"><a name="Page_208" id="Page_208">[208]</a></span> allowed to bear arms: doubtless it was because in losing him they lost a reprover of vice. So that the end of the @@ -7951,7 +7910,7 @@ and subjects of an eternal nature to meditate upon. Nay, so far did they outstrip the Christians of these times, that they not only were exemplary by their grave and sober conversation; but for their public benefit<span class="pagenum"><a name="Page_209" id="Page_209">[209]</a></span> -the Athenians instituted the Gynæcosmi, or twenty men, +the Athenians instituted the Gynæcosmi, or twenty men, who should make it their business to observe the people's apparel and behaviour; that if any were found immodest, and to demean themselves loosely, they had full authority @@ -8007,7 +7966,7 @@ folly, that when their purses begin to grow low, they shall present them with a new and pretendedly more convenient fashion; and that perhaps before the former costly habits shall have done half their service; which either must be -given away, or new vamped in the cut <em>most à-la-mode</em>. O +given away, or new vamped in the cut <em>most à -la-mode</em>. O prodigal, yet frequent folly!</p> <p>Objection 3. X. I know I am coming to encounter the @@ -8718,7 +8677,7 @@ Agis.—18. Alcamenes.—19. Alexandrides.—20. Anaxilas.—21. Ariston.—22. Archidamus.—23. Cleomenes.—24. Dersyllidas.—25. Hippodamus.—26. Leonidas.—27. Lysander.—28. Pausanias.—29. Theopompus, &c.—30. The manner of life and -government of the Lacedæmonians in general.—31. Lycurgus +government of the Lacedæmonians in general.—31. Lycurgus their lawgiver.</p></blockquote> <p>I. Cyrus, than whom a greater monarch we hardly find @@ -8921,7 +8880,7 @@ him." Seeing a rich man refuse to lend one of his friends money that was in affliction, he said, "Art not thou<span class="pagenum"><a name="Page_239" id="Page_239">[239]</a></span> ashamed to refuse to help a good man in necessity?" After he had freed Greece from trouble, and made the -Thebans, his countrymen, triumph over the Lacedæmonians, +Thebans, his countrymen, triumph over the Lacedæmonians, till then invincible, that ungrateful people arraigned him and his friends, under pretence of acting something without authority: he, as general, took the blame upon @@ -8958,7 +8917,7 @@ resemble Him, we must love truth and justice."</p> <p><span class="pagenum"><a name="Page_240" id="Page_240">[240]</a></span></p> -<p>XV. Agasicles, king of the Lacedæmonians, or Spartans, +<p>XV. Agasicles, king of the Lacedæmonians, or Spartans, which are one, was of the opinion that it was better to govern without force: and, says he, the means to do it is to govern the people as a father governs his children.</p> @@ -8977,7 +8936,7 @@ not given to change even in a change: and this I do," saith he, "to remove from young men any pretence of luxury, that they may see their prince practise what he counsels them to do." He added, "That the foundation -of the Lacedæmonian laws was to despise luxury, and to +of the Lacedæmonian laws was to despise luxury, and to reward with liberty; nor," saith he, "should good men put a value upon that which mean and base souls make their delight." Being flattered by some with divine @@ -9016,7 +8975,7 @@ he had but a small train and a mean equipage; "Oh," said he, "I will have them to know royalty consists not in vain pomp but in virtue."</p> -<p>XVII. Agis, another king of Lacedæmon, imprisoned +<p>XVII. Agis, another king of Lacedæmon, imprisoned for endeavouring to restore their declining discipline, being asked whether he repented not of his design; answered, "No; for," saith he, "good actions never need repentance." @@ -9042,7 +9001,7 @@ money."</p> banishment, saith he, "Complain of the cause of it, to wit, his deserts, for there is nothing hurtful but vice." Being asked why they were so long in making the process of -criminals in Lacedæmon, "Because," saith he, "when +criminals in Lacedæmon, "Because," saith he, "when they are once dead they are past repentance." This shows their belief of immortality and eternal blessedness; and that even poor criminals, through repentance, may obtain @@ -9067,7 +9026,7 @@ O, will not such heathens rise up in judgment against our worldly Christians in the great day of God!</p> <p>XXII. Archidamus also, king of Sparta, being asked -who was master of Lacedæmonia; "The laws," saith he, +who was master of Lacedæmonia; "The laws," saith he, "and after them the magistrates." One praising a musician in his presence, "Ah!" saith he, "but when wilt<span class="pagenum"><a name="Page_243" id="Page_243">[243]</a></span> thou praise a good man?"—Another saying, that man is @@ -9095,7 +9054,7 @@ them, "Lest," saith he, "he should attempt others less able to resist him, and so ruin the state."</p> <p>XXIV. Dersyllidas perceiving that Pyrrhus would force -a prince upon his countrymen, the Lacedæmonians, whom +a prince upon his countrymen, the Lacedæmonians, whom they lately rejected, stoutly opposed him, saying, "If thou art God, we fear thee not, because we have done no evil; and if thou art but a man we are men too."</p> @@ -9128,7 +9087,7 @@ they preferred money before faith and engagement.</p> of Lysander, beholding, among the Persian spoils they took, the costliness of their furniture, said, "It had been much better if they had been worth less, and their masters -more." And after the victory of Platæa, having a dinner +more." And after the victory of Platæa, having a dinner dressed according to the Persian manner, and beholding the magnificence and furniture of the treat; "What," saith he, "do these people mean, that live in such wealth @@ -9146,8 +9105,8 @@ have the reputation they deserve, without flattery and excess.</p> <p>A rhetorician, bragging himself of his art, was reproved -by a Lacedæmonian; "Dost thou call that an art," saith -he, "which hath not truth for its object?" Also a Lacedæmonian<span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span> +by a Lacedæmonian; "Dost thou call that an art," saith +he, "which hath not truth for its object?" Also a Lacedæmonian<span class="pagenum"><a name="Page_245" id="Page_245">[245]</a></span> being presented with a harp after dinner, by a musical person, "I do not," saith he, "know how to play the fool." Another being asked, what he thought of a @@ -9159,13 +9118,13 @@ their government was wise and just, and the people generally obeyed it; making virtue to be true honour, and that honour dearer to them than life.</p> -<p>XXX. Lacedæmonian customs, according to Plutarch, +<p>XXX. Lacedæmonian customs, according to Plutarch, were these: they were very temperate in their eating and drinking, their most delicate dish being a pottage made for the nourishment of ancient people. They taught their children to write and read, to obey the magistrates, to endure labour, and to be bold in danger: the teachers of -other sciences were not so much as admitted in Lacedæmonia.—They +other sciences were not so much as admitted in Lacedæmonia.—They had but one garment, and that new once a year. They rarely used baths or oil, the custom of those parts of the world.—They accustomed their youth to @@ -9223,7 +9182,7 @@ despising riches, and sumptuous apparel, and living:<span class="pagenum"><a nam judging, that the best ornament of the body is health, and of the mind, virtue. "And since," saith Xenophon, "it is virtue and temperance that render us commendable, and -that it is only the Lacedæmonians that reverence them +that it is only the Lacedæmonians that reverence them publicly, and have made it the foundation of their state; their government, of right, merits preference to any other in the world. But that," saith he, "which is strange, is, @@ -9253,7 +9212,7 @@ their laws of building, suffering no more ornament than could be made with a hatchet and a saw: and their furniture was like their houses. This course disbanded many trades: no merchant, no cook, no lawyer, no flatterer, -no divine, no astrologer, was to be found in Lacedæmonia. +no divine, no astrologer, was to be found in Lacedæmonia. Injustice was banished, their society having cut up the root of it, which is avarice, by introducing a community,<span class="pagenum"><a name="Page_248" id="Page_248">[248]</a></span> and making gold and silver useless. To prevent the @@ -9631,7 +9590,7 @@ most of them many ages before the coming of Christ</em>, <em>viz.</em></h3> <p>1. Thales.—2. Pythagoras.—3. Solon.—4. Chilon.—5. Periander.—6. Bias.—7. Cleobulus.—8. Pittacus.—9. Hippias.—10. The -Bambycatii.—11. The Gynæcosmi.—12. Anacharsis.—13. Anaxagoras.—14. +Bambycatii.—11. The Gynæcosmi.—12. Anacharsis.—13. Anaxagoras.—14. Heraclitus.—15. Democritus.—16. Socrates.—17. Plato.—18. Antisthenes.—19. Xenocrates.—20. Bion.—21. Demonax.—22. Diogenes.—23. Crates.—24. Aristotle.—25. Mandanis.—26. @@ -9746,7 +9705,7 @@ unless Providence continue those good things, and that he dieth well. Solon, after his discourse, not flattering Crœsus, was dismissed, and accounted unwise that he neglected the present good out of regard to the future. -Æsop, that wrote the fables, being then at Sardis, sent +Æsop, that wrote the fables, being then at Sardis, sent for thither by Crœsus, and much in favour with him, was grieved to see Solon so unthankfully dismissed, and said to him, "Solon, we must either tell kings nothing @@ -9946,7 +9905,7 @@ insatiable appetites after wealth and vanity any way, for heathens judge their excess.</p> <p>XI. The Athenians had two distinct numbers of men, -called the Gynæcosmi and Gynæconomi.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> These were<span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span> +called the Gynæcosmi and Gynæconomi.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> These were<span class="pagenum"><a name="Page_267" id="Page_267">[267]</a></span> appointed by the magistrates to overlook the actions of the people: the first were to see that they apparelled and behaved themselves gravely; especially that women were @@ -10523,7 +10482,7 @@ who in those things concerning the soul, are nothing inferior to me; and whose instructions, if thou wilt follow them, will conduct thee to perfect blessedness."</p> -<p>Thus Zeno refused Antigonus, but sent Persæus, his +<p>Thus Zeno refused Antigonus, but sent Persæus, his countryman, and Philonides, a Theban. He would say, that nothing was more unseemly than pride, especially in youth, which was a time of learning. He therefore recommended @@ -10850,7 +10809,7 @@ showed her: "This," saith he, "is thy husband; that, the furniture of thy house: consider on it, for thou canst not be mine, unless thou followest the same course of life:" for being rich above twenty talents, which is more -than £50,000, he neglected all to follow a retired life: all +than £50,000, he neglected all to follow a retired life: all which had so contrary an effect, that she immediately went to him, before them all, and said, "I seek not the pomp and effeminacy of this world, but knowledge and virtue, @@ -11459,7 +11418,7 @@ 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<span class="pagenum"><a name="Page_309" id="Page_309">[309]</a></span> Latin authors to be burned, as vain and lascivious; as -Cæcilianus, Affranius, Navius, Licinus, Ennius, Attilius, +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 @@ -13153,7 +13112,7 @@ with a short description of the life and worship of the Christians, within the first century or hundred years after Christ: what simplicity, what spirituality, what holy love and communion, did in that blessed age abound -among them! It is delivered originally by Philo Judæus, +among them! It is delivered originally by Philo Judæus, and cited by Eusebius Pamphilius, in his Ecclesiastical history;<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> that those Christians renounced their substance, and severed themselves from all the cares of this life; and @@ -13528,7 +13487,7 @@ Leonidas, ibid.<br /> <br /> Lysander, <a href="#Page_244">244</a><br /> <br /> -Lacedæmonian Customs, <a href="#Page_245">245</a><br /> +Lacedæmonian Customs, <a href="#Page_245">245</a><br /> <br /> Lycurgus, <a href="#Page_247">247</a><br /> <br /> @@ -13588,9 +13547,9 @@ Diogenes, <a href="#Page_279">279</a><br /> <br /> Epictetus, <a href="#Page_288">288</a><br /> <br /> -Gymnosophistæ, <a href="#Page_343">343</a><br /> +Gymnosophistæ, <a href="#Page_343">343</a><br /> <br /> -Gynæcosmi & Gynæconomi, <a href="#Page_266">266</a><br /> +Gynæcosmi & Gynæconomi, <a href="#Page_266">266</a><br /> <br /> Heraclitus, <a href="#Page_268">268</a><br /> <br /> @@ -13860,15 +13819,15 @@ Brut. Cic. Orat. Liban.</p></div> <div class="footnote"> <p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Stob. iv. 6; Ibid. ii. 18; Xenoph. Mem. 3; Seneca Epist. i. -104; Stob. 28; Ibid. 32; Xen. Mem. 1; Ælian. 9; Stob. 37.</p></div> +104; Stob. 28; Ibid. 32; Xen. Mem. 1; Ælian. 9; Stob. 37.</p></div> <div class="footnote"> -<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Stob. 37; Ibid. 87; Xen. Mem. 34; Ælian. Ver. Hist. 9.</p></div> +<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Stob. 37; Ibid. 87; Xen. Mem. 34; Ælian. Ver. Hist. 9.</p></div> <div class="footnote"> -<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Stob. 37; Xen. Mem. iv. 802.; Plat. Phæd.</p></div> +<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Stob. 37; Xen. Mem. iv. 802.; Plat. Phæd.</p></div> <div class="footnote"> @@ -13888,11 +13847,11 @@ Brut. Cic. Orat. Liban.</p></div> <div class="footnote"> -<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Xen. Crat. Stob. Ælian.</p></div> +<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Xen. Crat. Stob. Ælian.</p></div> <div class="footnote"> -<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Laert. vit. Socr. Ælian.</p></div> +<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Laert. vit. Socr. Ælian.</p></div> <div class="footnote"> @@ -14092,7 +14051,7 @@ l. 8. sect. 18, and in Sax. l. 8, cap. 16.</p></div> <div class="footnote"> -<p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> Philo Judæus, of the worship of Egypt and Alexandria. Euseb. Pam. +<p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> Philo Judæus, of the worship of Egypt and Alexandria. Euseb. Pam. Eccl. Hist. 1. 2. c. 17.</p></div></div> <hr class="chap" /> @@ -14111,382 +14070,6 @@ transcriber and is placed in the public domain.</p> </div> - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of No Cross, No Crown, by William Penn - -*** END OF THIS PROJECT GUTENBERG EBOOK NO CROSS, NO CROWN *** - -***** This file should be named 44895-h.htm or 44895-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/4/8/9/44895/ - -Produced by Charlene Taylor, Bryan Ness, Julia Neufeld and -the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/Canadian -Libraries) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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