MORTIFICATION APOSTOLICALL.
Mortifie therefore.
PEntecoste, (as the Fathers Concil Nicaen. can. 20. Tertull: l. de Jdol. c. 14. Aug. Epist. 1 9. Hicrome in Proaem: Epist. ad Ephes. et in Amos cap. 5. Epiphan: adv. Haereses lib. 3. Tom. 1. p. [...]10. call these fiftie daies betwixt Easter and Whitsunday) primitively, was the cheerfullest and most festivall, of all the yeare. These, we passe over with all rejoycing, sayes Tertullian L. de Jejun: c. 14.. The joyfull Hallelujah, was now their daily Antheme at the Altar; sayes Saint Augustine Epist. 119. c. 15.. Every working-day, now; had the priviledge of a Sunday: say the Nicene Councell, and Tertullian Can. 20. Tert. lib. de Corona. c. 3.. They used no devotion now, that might afflict them▪ not so much as kneele at their publike-prayers: as being dispensed with, to stand altogether; say many Fathers Irenaeus, quoted by the Responsator in Justin Martyr, in Respons. 115. Tertull. l. de Corona c. 3. Concil. Nicaen. c. 20.. All this Ioy, was for our blessed Saviours Resurrection, say Saint Hierome In Pro [...]mio Epist ad Ephes., and Saint Augustine Epist. 119. c. 15.. And makes not all this, a Text of Mortification to appeare unseasonable?
Especially falling, therewithall; to bee unsuitable to the Church-Service. The Epistle for the day, exhorts to Hospitalitie: primitively at this time of the yeare frequented. We release or intermit all fasting, for this time: sayes Saint Augustine Vbi supra.. Yea we hold it a sinne (nefas) to [Page 2] fast in these fiftie dayes, saies Tertullian De Corona. c. 3.. For the Ioy of our Saviours Resurrection; encreased with the rejoycing of the newly baptized, and of their friends: occasioned daily Love-feasts, and neighbourly entertainments; say many Fathers. The cöincidence of these occasions, made this Season to be held a second Christmas. But no wayes prophaned, with that ryot and gaming, wee keepe Christmas, now: the unchristian example whereof, Hector Boetius In Hist: Scot. l. 9. p. 160. tels us; was first brought into our Iland by King Arthurs soldiours, after their taking of Yorke Citie.
This Sunday, also, the Gospel speakes of Comforting, not of Mortifying. So that this way, too; the Text appeares unseasonable.
Generally, I glory to be an imitator of the holy Primitives: an Obedient of the Church of England: and no medler with our Novellers, that are given to change. Dr. Barnes This he did to confute his adversary: but spoyld a good cause, by indiscreet naming and provoking Steven Gardner to a Cock-fight. saying, the adverse Cock wanted spurs and that hee would give him 6. stripes: casting him his glove. This caused his martyrdome. See Wintons declarat. to G. Joy, & B. Martyrs, Anno 1539. p. 1093. first broke the custome of preaching upon the Gospel for the day: taking another mans Text in his Sermon at Pauls Crosse. As Cartwright, (contrary to the practise of all, or the most Reformed Churches The Lutheran Churches, are so punctuall, that they print the appointed Texts, in their Almanacks. The Order for the English Churches in Denmarke, &c. set forth by Miles Coverdall; had no Prayer at all, before Sermon: but Come holy Ghost sung, whilest the Preacher was in the Pulpit. Much the same fashion, had the Liturgy for the strangers of Strasburgh: set out by Valeran Pollan 1551. where the Preacher is in two lines directed to pray for the assistance of the Spirit: that hee may deliver things profitable for the Church. no more. In other Reformed Churches, They had either a Prayer before Sermon, and a Confession after it: or contrary. The first order was observed in the Church of Tigur or Zurich: set forth by Lavater 1559. In which are two formes of prayer before Sermon: the latter (which he sayes was for Tuesday, and Thursday) but eight lines long, besides the Lords Prayer which concludes it. The prayer after Sermon, is almost as short. In the Churches of Heidelberg, That of the Dutch Church in London, ordered by Iohannes a Lasco, under King Edward the Sixths Patent, 1550. Yea and in all those three formes of Common Prayer; made (with differences enow) by the disaffected to our Common Prayer booke; and upon a hope to have one of them take in stead of it: in the severall yeares, 1585, 1586, and 1587: the formes of Confession, together with the prayer for the whole state of the Church: and the prayer after Sermon, be prescribed., who in their Agenda or Rituals, appoynt formes of Prayers or [Page 3] Confession, to their Preachers, both before and after Sermon: and in opposition to King Edwards, and Queene Elizabeths Injunctions; first brought in this voluntary kind (I cannot call it forme) of Prayer, before the Sermon For so the Reverend Bishop Andrewes, and others of those times; have reported..
Against all this imputation of Non-Conformitie, am I excused by my Context: which assures my Text not onely to be seasonable, but pertinent. and that, both to the Resurrection, and Ascension of our blessed Saviour: mentioned in the first verse. With whom we cannot rise in Newnesse of life; nor by setting our affection on heavenly things, ascend after him: till wee have beene dead, and our life hidden with him; as in the third verse. Which death, being no other then our Mortification: Mortifie therefore; sayes the Apostle. So the Text is seasonable.
And, alas! there is a Therefore in the Time, as well as in the Text: that calls for mortifying. Where Gods Iudgements, (as at this present) have interrupted the Churches order of Rejoycing; the Preacher is to serve the time, rather then the Custome. Salus populi, supremalex. The saving of the people (if it may be) by turning away Gods anger; is above all Church-orders. In such a case, Mammertus Aimoin: Hist. Franc: l. 1. c. 25. Greg. Turonens. l. 2 c. 34 Bishop of Vienne, did not uncanonically; to alter the anniversary festivitie of this very season, by appointing a solemne mortification of a three daies Fast; as in the beginning of the last weeke: and to make a Letany, to bee sung in a bare-footed Procession; upon the great, and at other times most festivall day, of the Ascension.
A greater occasion (God helpe us) wee have at this present: even a two-yeares mortality. Therefore is't not time to mortifie? Even to kill those sinnes which provoke our killing. For thy sake were wee killed all the yeare long; and are as sheepe the second yeare appointed to the slaughter: Psal. 44. 22. may we say to sinne. Ira dei, est venenum: [Page 4] Gods anger, is most strong poyson: 'tis that which makes the plague to be infectious. No such Antidote or Preservative against it, as Mortification.
Yea the very dimme light of nature, discovered thus much direction unto the Gentiles: to appease their gods in such cases, with a bare-footed procession. Nud pedalia instituuntur, sayes Tertullian Apolog. c 40.. And what the Christians would then have done, his next words may assure us. Withering away our bodies with fasting; holding in our desires, to all kinds of Continencie; loosing, or putting off many a frugall meale; praying prostrate in Sack cloath and ashes: we beat strongly at heaven gates; we strike God with compassion; and even forcibly we wrest mercy from him. Aye, this is the way, even to make the Sicknesse it selfe; to die of the plague: and to procure the Almightie to execute what he threatned by his ProphetHosea. 13. 14., O Death I wil be thy plague! In King Edward the Thirds time, three hundred and nine yeares since, (as our Chronicles make report) here was an universal plague over England: so great, that it consumed almost two third parts of the Kingdome. Yea in Norwich Diocesse Records of that Bishoprick. alone; eight hundred Parsons of Churches died in one yeare. This continuing in London all the winter, and the next Spring: in the end of May, ceased, there, unexpectedly. Gods hand is not shortned Esa. 59. 1., a generall, and a sincere mortification, might all in good time, procure the Sunne of righteousnesse, to arise with healing in his wings Mal. 4. 2.. Mortifie therefore. the Text is very seasonable.
To draw towards a Division. Credenda and Facienda; Articles to be believed, Duties to be practised; containe all Divinitie. The Apostle, therefore, having settled the Colossians Faith, in the foure first verses: comes here to the ordering of their Moralities, in the fifth. And necessarily. [Page 5] In points of Knowledge or of Faith: how strong soever our Intellectuals be; if our Moralls be naught, all is naught. In point of Government; your honourable Bench of Skarlet, should not so often bee troubled with Offenders: could we Pulpit-men first have mortified their moralities. With you Lay men, I beleeve; our Morall demonstrations conclude more strongly then our Logicall. and with us Clergy men, beleeve you; the civill, honest, morall man, that is a conscionable Practiser: is allowed for a better Christian, then the fruitlesse and onely verball Professor. Tis Mortification, now, which must correct, the enormities of our Morals; and that must civilize our Conversations. Mortifie therefore.
Division. The two words, make two Parts. First an Exhortation to a duty: Mortifie. Secondly, an Enforcement taken from the occasion: Therefore.
In the first Part (which I shall onely handle at this time) I consider the Why, and the How: the Ends, and the Manner, of our Mortifying.
1. The End, Why we should mortifie.
The End, is still the first Argument in perswading. And the End for which I would perswade you to mortifie, is twofold.
- 1 First to stay our further provoking of Gods Anger.
- 2 Secondly, to fit and dispose our selves, for the procuring of his favour.
1. End: How to stay our further provoking of Gods anger.
And the readiest way to that; is to make stay of those Sinnes, which cannot but provoke him. Nor is there any so sure a meanes to worke that, as by disabling Sinne in the Causes of it. even to mortifie Lust, and all evill Concupiscence in us. The way to quench a Scarre-fire, is not [Page 6] to throw away your water, upon the toppe of the flame: but to dash it upon the roote or fountaine, of this or that branch of it. even upon that place of the poast, where it first breakes forth: and from whence it hath its maintenance. Deale thus with Lust. which though it hath its sparke from corrupt nature; yet is its flame maintained, by our fleshlinesse. Tis our flesh; tis our body, then; that must be mortified: and by that meanes must Lust come to be disabled. Sinne reignes in the body Rom. 6. 12.. Whosoever, then, would have the body of sinne destroyed in himRom. 6. 6.: must mortifie the deeds of the body Rom. 8. 13.. nor is there any meanes to doe that, but the practice of the Apostle: to keepe under our bodies, and bring them into subjection 1 Cor. 9. 27..
Otherwise, that same law in our members, warring against the law of our mind: will bring us into captivitie to the law of sinne, that is in our members Rom. 7. 23..
And here; I beseech you give me leave, to propose two directions to the unexperienced: for their more methodicall going about their Mortifying.
1 First, to endeavour how to bring our selves out of love with sinne: and then to bring it into hatred with us. Both these will the easilier be brought to passe; by seriously considering the ugly nature of Sinne in it selfe: and by taking notice, withall, of the danger it hath already engag'd us in.
And that aswell some particular sinne; which is against our present and private good purpose: as against Sinne in generall.
See examples of good men, in both of them. The holy Primitive Fathers, [...]. Virginitie and fingle life, is a high matter: which rancks a man in equalitie with the Angels. Nazianzen. Orat. 20. were great Professors of Chastity, in their owne bodies: which rather then the zealous Origen would corrupt; he protested himselfe (being put to one of them) willing rather to commit Idolatry, then [Page 7] fornication Epiphan. in Panario. Heresi 64. num. 2.. Admirable was that of Saint Basil: who after Gods taking away his long head-ache, at his earnest prayer; perceiving when his griefe was gone, some motions begin to rebell in him: pray'd God, the second time, rather to have his head-ache restored, then his lust trouble himVita Basil [...].. Twas a higher expression, yet; of an old Mortifier: who protested hee had rather fall into Hell, then into Sinne Pallad. in Hist. Laus.. By these Examples you may perceive, the zeale by some good men conceived against Sinne. But if we cannot hate sinne, at first, with so perfect a hatred: let us yet endeavour so farre to hate it, as to be contented for to leave it: though together with it, wee forgoe either the pleasures or the profits, that heretofore we enjoyed by it. And let this be something towards the first direction.
2 The second, may be some such thing as this. even to set our reasons to answer and to satisfie, the Arguments and objections of the Tempter; by which he diswades us from forsaking of our Sinnes. As, That Sinne now reignes, by a kinde of law in us. The Apostle found a law in his members Rom. 7. 23.. Now tis hard to controll a law: which both the members, and the Will; have contentedly, already, submitted to. yea Sinne makes it selfe as it were necessary unto us. Saint Augustine Confess. lib. 8. cap. 11. tels us, how in the very Agony of his conversion, when hee had already licenced and shaken off his old pleasures: they shocke him by the garment of his flesh, and rowned him softly in the eare: Canst thou thus part with us? and shall wee be thy Companions, from henceforth no more for ever? Nay, Thinkest thou to be ever able, to live without this or that pleasure? So that offer but a holy violence to a sinne; to tame your body and to beate it under: it takes the law of you presently: it pleads custome; the Charter of its Corporation; and Reason of State with you. As, Take heed, of these same tamings, and [Page 8] these same Mortifyings: lest whilest you disable lust, you decay not strength and health too. yea whiles you weede up the tares, you plucke not up the good corne with it Math. 13. 30.. Thus like a man shot with a barbed arrow, the very flesh must be cut, before you get the ranckling head out of it. If you object; Qui pascit ventrem, nutrit hostem, he that pampers his belly, nurses up a bosome enemy: it instantly returnes the Argument upon you: Qui non nutrit ventrem, necat civem, He that maintaines not his belly, breakes a Citizen: and that, you know, is a dangerous matter. Some such like, are Sinnes Arguments: flesh and blood will never be tonguetyed in his owne businesse; Ile assure you.
Whereunto, these sound Answers may be returned; That Mortifiers desire not to kill the Gibeonites, but to make them serviceable Iosuah. 9. 21.. That wee may safely mortifie a member; and yet not cut it off, and cast it from Math. 5. 29. us. That we may leave old Adams body all his limbes; and yet make them as uselesse to him, as those of a dead man, or of a Carcasse. That the death desired by Mortifyers; though it be indeed, a kinde of martyrdome: yet is it but vivum martyrium; a living martyrdome. Caro ante hominem suum praemortua; as Tertullian Tertullian., neatly, and highly: to kill the flesh, and leave the man alive. which in plainer termes, is expressed by the devout [...]. In Scala. Paradisi Schol. 7. p. 27., Climachus, He that is mortified in his soule, lives not according to the sense and feeling of this present world. Alive to God, but dead unto the world as the Apostle expresses it most fully. When the man liveth not, but Christ in him: as the Apostle, otherwhere.
So, then, the great End of Mortification is; to represse corrupt nature, to restraine lawlesse actions; to controll ranke affections, and masterly passions in us. Which yet for all its Law, and Custome pleading: is in a good degree [Page 9] faisable. for whatsoever wrastlings with flesh and blood Eph. 6. 12., wee at first be put to collar with: Sinne, at last, like the Giant Antaeus, will put it selfe out of breath with strugling: if our Hercules lets it not touch the earth too often.
Take Origens Origen. experience, for your encouragement. Ab initio mortificationis nostrae, peccatum languescit; in progressu, tabescit. in the beginning of the conflict, corruption growes sicke of it: and by our pressing and pursuing, it pines away it selfe into a consumption. The possibilitie hereof, was handsomely insinuated by an experienced Mortifier, unto a young practitioner: in a parable of a Husbandman sending his sonne to weede his garden plot: which the youth despairing to cleere, of all those thistles; even layd himselfe downe a sleeping. Sonne, Sonne, said the old man: doe but weed so much ground in a day, as thou hast covered with thy lazing body; and in few daies thou shalt bee able to overcome it Vide vitas Patrum. l. 5. libello. 7. n. 40. p. 590. apud Roseweyd.. The thing is faisable in a good degree, to a man resolved upon these two things. First, to disregard, the ease and pleasing of his body: and secondly, to disesteeme the vaine glory of the world So Pimenius in vitis. P P. l. 7. c. 26. n. 2. p. 678. apud. Rosweydum..
Lest you should, after all this, beguile your selves with a vaine presumption; That a Regenerate man needs not put his body, to this same severe course of mortifying; for that Faith will be all in all to him: loe! the Colossians were risen againe; and yet the Apostle bids them mortifie. yea, and Therefore mortifie: because they were risen. Or if you should afterwards imagine, that having once reduced corruption to indifferent termes of obedience in you (which every man here, perhaps cannot plead) that you had then done mortifying. Oh no! Saint Chrysostome Chrysost., compares a man to a Picture, and to a [Page 10] Corslet: which though made cleane to day, will yet contract dust and rust againe, by to morrow. Your Corne will come up with chaffe and weeds: though sowne never so cleane. The Serpent seeming dead all the winter: upon the first Clapp of Thunder, will start up againeNazianzen.. The Sow may have wash'd her hide: but as long as her swinish nature remaines, shee'l to the myre againe2 Pet. 2. 22.. So notwithstanding Sinne were once washed away, by Baptisme; or the Sinner, upon Repentance, oft-times absolved by God, or by the Church: yet so long as the Fomes, his corrupt inclinations remaine; they may againe indanger to un-mortifie him. Yea, though there be but a very little Corruption remaining in him: a Sinne not so big as Sodome, but as Zoar. is it not a little one? yet Sinnes fowle will make shift to live by itGen. 19. 20..
Especially, there being a Tempter living: that: hath both the Art and the Malice, to revive; to re-enforce, and multiply the corruption. Twas a grave answer which Palladius In Histor: Lausiaca. tells us, was given by an old experienced Hermite, to a young Practitioner in mortification. who perceiving after some hardships and tamings of his body; lust now already weakned: thankt God twas now dead in him. Stay, young man (said the old beaten souldier) stay! The devill is not yet dead. On my word, though an inclination to this or that sinne; may for the time seeme dead: yet as long as the divel is alive, he is able [...], to stirre up his owne ungracious gift againe in us, by the putting on of his hands 2 Tim. 1. 6.. even to blow the smoking flaxe Matth. 12. 20., up into a skarre-fire. Mortifie often, therefore; and daily. And this, is the first End of mortification: to stay our further provocation of Gods Anger: even by mortifying of those Sinnes, which procure it.
The second End of Mortification. To put our selves into a hopefull way, of procuring Gods favour.
And there are but two waies, for us to doe this. The first, by rendring our selves conformable unto Christ in his Sufferings; by which God was well pleased Matt. 3. 17.. And secondly, by preparing and fitting of our Bodies, to become a Sacrifice: after which, God used to bee appeasedGen. 8. 21.. And mortification does both these, admirably.
1. Mortification conformes us to Christs sufferings.
And that most lively. Christus crucifixus, est Idea mortificationis nostrae, said the holy Climachus Climachus.. Christ crucified, is the perfect paterne of our mortification. Whereupon it must needs follow, by conversion, That, A man mortified, is the figure of Christ crucified. We are called to partake with Christ, in the likenes of his death Rom. 6. 5, 6.: and we must answer him in his sufferings. I beare in my body, the marks of the Lord Iesus, said our mortified ApostleGal. 6. 17.. Which were not the markes only of the whips; or the teeth of the beasts foughten withall at Ephesus 1 Cor. 15. 32., in Christs quarrell: but as St. Hierome interprets itHierome in Gal. 6., even the mortifying, and the afflicting of his body, by hungring, and by thirsting; by watching, and by labouring: yea by crucifying of himselfe unto the world Gal. 6. 14.; in imitation of his Saviour.
Suppose, now, thou shouldst see Christ crucified, appearing to thee: as Saint Chrysostome To. 5. de Basilicis non tradend. pag. 100. sayes Saint Peter flying from his martyrdome, sometimes did, at Rome gates. Suppose, I say, thou shouldest thus see him, baring his martyred body to thee: would it not startle, and affright thee? Which yet would more amaze thee, to be in great earnest demanded, How hast thou conformed to me? See! my head crownd with thornes; thine with bever. mine bowed downe: and thine advanced upon a [Page 12] stiffe necke; ever ambitious to be put formost. My body pined: and thine pampered. my hands clou'd with iron: thine with gold. mine eyes sunke with leanenesse: thine strutting out with fatnesse. My body in a winding-sheete: thine in fine linnen, in silkes and Scarlet. God knowes his Sonne, by the characters of his Sufferings: to which the carnall worldling being so farre unlike: no marvaile if God, another day, say to him, Depart from mee, I know you not Mat. 7. 23.. Learne, then, to mortifie. the liker wee bee unto our Saviour: the fitter will his roabe of Righteousnesse sit upon us. Yea, the likenesse will even inveigle our indulgent Father: to cast the more gracious eye towards us. But till then, how should hee be well pleased towards us?
Second Meanes of procuring Gods favour:
By fitting our bodies, to become a Sacrifice to him.
No man must appeare before the Lord, empty Exod. 23. 15.. So that a Sacrifice we must bring with us. Nor must it be a mock-sacrifice. such as the Africans made their Saturne rest contented withall: by, a criticall misconstruction of his commandement. [...]. Send heads to Saturnes Altars and men unto the Father. In which verse, because [...] signified Heads, in generall; they gave him onyon-heads. and because [...] signified not onely a man, but Lights too: they set him up candles-ends, to see his onyons by. Our Sacrifice, must be a reall one: of men and heads, too, Yet need wee not, as the Legend Dionisij Areopagitae vita. tells of Saint Denys: who tooke up his owne cut-off head in his hand; and carryed it to the place, where now is his owne Altar. for ours, must bee a living Sacrifice Rom. 12. 1.. Our lusts crucified: but our Bodies preserved for Gods service.
Now that wee may avoyd that unhappinesse, in the Comick P [...]autus in Poen. Act. 2. Sc. 1.: Vt sacrificem semper, nec unquam litem, Alwayes [Page 13] be offering sacrifices, yet never appease the Dietie: know we the Godhead onely to be appeased, with the Sacrifices of his owne appointing. Let these three Conditions, therefore, qualifie our Sacrifices: which used to commend the Ancients. Whereof one to bee in the Matter: the second, in the Forme: and the last, in the Solemnites of the Offering.
1. Condition of our Sacrifice: In the choyce of the Matter or Thing to bee sacrificed.
That it be some [...], the best of the Spoyles taken in warres, or recovered from the enemy Heb. 7. 4.. Thats one of the ancientest kind of Sacrifices: take it either of Victima, or of Hostia Ovid. Fast. 1..
The ancient name of a Sacrifice, was derived either from victory, or from enemies. Let the matter of our Sacrifices, then; be those Lusts that warre in our members Rom. 7. 23.. that Law of unregeneration, which still rebells in usIames 4 1. Iames 4. 4.. that same friendship of the world Rom. 8. 7.: and that same carnall minde f: both which are Enmity with God. Needs must He take it better, to have the spoyles of his owne, and of his childrens enemies: to be sacrificed up unto him. When the heads of these Sonnes of Saul (which procure the plague) are hanged up unto the Lord: then will he be appeased2 Sam. 21. 6. And not till then.
2. Condition: in the Forme.
That there be Physica mutatio, a Change made in the Nature, of the Thing sacrificed: without which, the Schoolemen allow of no Sacrifice. Such a change, must there be in our Corruptions. The Lustfull must become [Page 14] Chaste: the Proud, Humble: the Intemperate, Sober: and the Covetous, become Liberall.
And this Condition, will also be a Tryall to thee: to discerne how forward thou art in thy Sacrifice: how sound and sincere it is: yea, and how well it is accepted.
We know the Sunne shines in heaven, when we see the show of it upon the earth: so by the degree of the Sacrifices pleasing our owne Consciences and Vnderstandings; we collect how farre forth the Diety is appeased. So that all this, shalt thou find, by the degree and manner of Change; already made within thee.
3. Condition: in the Solemnities of the Offering.
As first, That it be not made like that of Nadab and Abihu, with strange fire Levit. 10. 1.: but that like Abraham, wee carry our owne fire with usGen. 22. 6.. Whats this, but a zeale according unto knowledge Rom. 10. 2.?
Secondly, that we bind the Sacrifice with coards, yea even unto the hornes of the Altar Psal. 118. 27. Without we tye our bodies to it, with a firmenesse of resolution: they will start at the first hardship of Mortification, and will never abide by it. We must oblige and tye our selves, therefore, to some certaine Rules, and wayes, and Times of Mortification (asS t. Basilius, in Regulis. And see the Rule of Pachomius: at the latter end of Cassian, and in Palladius. Saint Basil, Pachomius, and other Ancients did their Disciples: or else we will not long continue constant, to our mortifying.
Thirdly, We finde in the Sacrifice of the Scape-goat Levit. 16. 21., and some others: that the Offerer laying his hands upon the head of it; made confession of those Sinnes, for the expiating whereof, he now offered it. subjoyning a prayer withall, unto God, for his acceptance and his pardon. The Rabbins saySee Marius in Leviticum. c. 5. n. XVI., that the Sacrifice were worth nothing, without [...] Tescuba ve-jiddin; Repentance and [Page 15] Confession. The Light of Nature, also, dictated thus much unto some Gentiles Alexander ab Alexand. lib. 4. cap. 17.: who repented and confessed; before their Sacrifice: looking bashfully downe upon the ground. Expressely is Confession enjoyned before a Sacrifice Numb. 5. 7.: The Iewes forme of Confession, was an honest plaine one. I beseech thee of thy mercy, ô Lord; I have sinned; I have done wickedly; I have gone astray, behold it repenteth me; I am ashamed, and I will no more doe it See Marius in the place fore-quoted..
And thus in our Sacrifices, ought we to doe. Bodily exercise profiteth little 1 Tim. 4 8., sayth our experienced Apostle. That is, These same practisings to tame our bodies, by abstinence, watching, labouring, continency; and the like; (from which the professed Mortifyers among the Primitives, were called Asceticks; that is, Exercisers See Athanas. in vita An [...]en [...]. S [...]. Hierome, in Nahum. cap. 2. Palladius in Histor. Lausiaca ubique. Theodoret in Sancti [...]▪ ubique.) none of these Mortifications singly by themselves, nor altogether; doe little advance towards Godlinesse, or towards Holinesse. Nay, nor to taming of lust, neither: except enlivened with Prayer, with Repentance; with Confession and Amendment. The Iewish Essens were wonderfull strict mortifyers: as we learne by Philo and Eusebius Philo. lib. [...]. Euseb. Hist. l. 2. c. 16.. They, by the Diogenes's or Cynick Philosophers, were very much imitated. The Circumcellian Hereticks in Optatus and St. Augustine Optat. Milevit. lib. 3. August. in Psal. 132.: and Mithra's Souldiers or Votaries, mentioned by Iustin Martyr and Tertullian Justin. in Dialog. Tertull. de Coron. c. ult., were inimitably prodigious in their hardships: as having by practise so enured their bodies, as to goe [...], thorow fire and frost; and to endure fortie severall kinds of torments. Yet could none of all these Exercisers, make any thing of it. The Cynicks were but esteem'd Impostors, [...] in Saint Hierome Hieron. in Epist.. Yea and branded by him for abominable Lusts Hierom. To. 6. in Epist. ad Ephes. c. 5.. The Essens, are but put among the Hereticks, or Halfe-Christians, by Epiphanius Haeresi. 29., Touch not, Taste not, Handle not: were the Essens dogmata. For the Rules [Page 16] in this part of that Chapter, does the learned Scaliger interpret of the Essens Elencho Trihaeres. c. 27. p. 213.. Saint Paul sayes they held not the head, which is Christ, but were vainly puft up with their fleshly minds Coloss. 2▪ 18, 19.. The Circumcellian Hereticks, were the very Gipsies of ReligionIsidor [...]▪ de offic. lib. 2. cap. 16.. Of no higher Forme in Christs Schoole, were the Order of Whipping Fryers; by Wise men placed. Bedles and Bedlams, verily: who with whips and spurre rowels, oftentimes: tare their flesh from the very bones, with their mercilesse disciplining. Yea so inhumane were they; that after a few lashes, they did not so much affligere corpora, as vulnera, not torture their bodies, but their wounds: as Saint Cyprians phrase isCyprian, in Epist.; of the Heathens torturing of the Martyrs. Such have the Papists, now adayes, in Italy; to adorne and gayifie their Processions. To such a one, the Boyes in admyring and applauding manner will cry, O te beato, ô te felice, ô blessed, ô happy thou. and thats all, I know, he hath for it: excepting the poore hyre, given the wretch by the Fryers, for his good service. For who hath required these things at your hands Esay 1. 12.. Such barbarismes, surely, can no more appease God, then Baals priests could; by cutting themselves with rasors and with lances 1 King. 18. 28.. If it be an act of devotion, why then is it acted in a Procession? which, mee thinks, does but adde ostentation to the cruelty. Those, surely, were the wiser; that in such like Popish Processions; whipt their bare shoulders with yarne dipt in blood: which made as good a show, as coppar lace does at a maske by torch-light. For the other Whippers, I no more admire them, but thinke as easily they may be hyred: as souldiers may, for a Dollar and a Dozen of Beere; in a towne of garrison: to take the Strappado for one another.
Well! the Law is, That Butchers may not be of a Iury. We may not take these mens verdicts, how we ought to [Page 17] mortifie. These same Flagellatores or Whipping Fryers: brake into the Romane Church, not full 400 yeares agoe: just with those other Whipsters, the Schoolemen See Helvici Chronolog. Ann. 1261.. Now the Apostles and the Primitive Fathers, knew how to mortifie; before they were borne. Severall Religions have afforded as great severities; as this of the present Roman. As those of the Baalites, and Mithra's votaries; before spoken of. And for Abstemiousnesse, of all sorts; Clemens Alexandrinus Stromatum. lib. 3. tels us of Angell and Divell-worshippers: that were very carefull in forbearing Wine, Flesh-meates, and Venery: So that all is nothing, except Truth of Religion goes with it. Most rightly sayd St. Hierome, [...] plurimum praestat, & vitae continentia, super mortificatione lumborum: tamen nihil ita mortificat, ut cognitio veritatis Hierom. in Nahum. c. 2. p. 175.. Exercise, and continency of living, helpe very much, indeed; towards mortifying of the reynes: but yet nothing mortifies so much, as the knowledge of the truth. Sanctifie them through thy truth Ioh. 17. 17.. So our blessed Saviour prayed for his Disciples: for that must give perfection, to the mortifying.
Every thing is sanctified by the word of God, and by prayer: sayd our Apostle h 1 Tim. 4. 5.. And so are discreet mortifyings, by Prayer and Confession. These will not quell lust alone, without mortifyings: nor those be directed without the word, and the holy examples of good men in it. no nor be sanctified, without Prayer obtaines a blessing for it: and that Confession discharges the Conscience of the Sinner, as well as hardship keepes downe the corruption of the body. Tis a mixt action, therefore: for this Salt and Oyle; must be added to our Sacrifice. The Primitive Fathers, for this reason; conjoyned Exhomologeses, or Confessions, to their Stationes Stations, are Fasts: saith St. Ambrose. Serm. 36., or solemne fastings. Irenaeus Iren. lib. 4. c. 45. tels us, they learn'd this Discipline from David: who after his two great sinnes, made his (51) Psalme of Confession. Yea their [Page 18] private Fasts, they held in a Church: as wee learne by Tertullian Lib. ad Martyras. c. ult.. there stood they praying all day long, say many Fathers. But of this, more afterwardsWhen wee speake of extraordinary Mortifications..
And thus if we present our Bodies, as a Sacrifice: mixing Repentance, Confession, Prayer, and promises of Amendment; together with our Fastings and our Mortifications: our Faiths may comfortably then expect, it will be holy and acceptable unto God; because a reasonable service Rom. 12. 1.. And thus much for the Why, or Ends of mortifying. Come we next unto the How; or the Manner how to doe it.
2. Part: The Manner how to mortifie.
2. Part.A faire Copy, very much helps the fancy of the young Writer. your example, therefore, shall be that of the Prophets, the Apostles, and the Primitive Fathers. These, both learn'd, and taught it; by experience. Some of our New Writers, handle this Doctrine, something delicately. One English Commentator upon my Text; puts it under Repentance: and another, under Regeneration: and a third admired man, (who hath purposely written upon it) defines it to be a turning of the heart from Sinne to grace. by which Definition, Conversion and Mortification are confounded. One of his helps to Mortification, is to get a loathing of earthly things. And the first meanes to get that; is to get a sound humiliation. And the ground of humiliation, he makes a loathing of Sinne. and, by and by; Humiliation consisteth in an abstaining from sinne. Thus goes he round, as in a circle; making the meanes to get a thing, the same with the thing it selfe: yea and as difficult to obtaine, as the thing which it is made a Meanes of. The usuall way for Saint Markes disciples, to get humilitie; was by hard labour. Humilitatem cordis, contritione laboris acquirere Cassian de Institut: l. 1. c. 3.. All the other, (God knowes) will but [Page 19] make a speculative and an ayery mortification. Yea tis mortification it selfe; that must worke this mans meanes and grounds, of mortification. For if the speculative helps, by these men projected; doe ever kill sinne in us, being used together with that high feeding, soft cloathing; and all those other various delicacies, which these Lords of the creatures challenge the liberty of: then have the Prophets, the Apostles, and the Primitives cleansed their hearts in vaine; yea, and in vaine beene chastned every morning Psal. 73. 12, 13.. Twas a good one of the reverend and solide Bishop Andrewes. Whats the reason, (said some) there is not that gift of continency, now; that was in the Church Primitive? even because (saith he) there is not that gift of fasting and of mortifying, now: that was in the Church primitive Ms. On the seventh Commandement.. Tis impossible to finde a mortified soule; in an unmortified body: to have an humble minde; together with proud flesh: to hate the things of the world; and yet so busily to deale in them: to loath sinne; and yet to love the profit, or the honour, that comes by it.
The Primitive Christians, (as it full well appeareth, both by their doctrine and their practise) thought farre otherwise of this most necessary devotion: and their Rules for performing of it; they deduced from the practice of the Prophets and Apostles. Their lyings on the ground, in their prayer and fasting; they had from David: who in this posture interceded for his sicke child 2 Sam. 12. 16.. To goe barefoot; they received from Him, also2 Sam. 15. 30: who with his followers went thus; when he fled from Absolom. yea, and from Esay too: whom God commanded to goe barefoot; which he did at least three yeares together. Esay 20. 2, 3. Their Sackcloath and Ashes: they received fromDan. 9. 3, 4. Daniel and the Ninivites Ionah 3. 8.. To tame their bodies, and bring them under subjection; they tooke up from Saint [Page 20] Paul 1 Cor. 9. 27.. water drinking, from Saint Timothy 1 Tim. 5. 23.. and to live according to a strict Rule and Order; from Saint Marke, and other the Apostles Cassian. Instit. l. 2. c. 5 et in Collatione 18. cap 5. et Epiphan: Saepe.. What they learned from each of them, severally; they gathered into a forme of Mortifying: which is thus described by Tertullian Tertull. l. de Poenitent. c. 9.. Mortification is a Discipline of humbling a man: which enjoynes him such a conversation, as drawes downe mercy from the Almightie. It prescribes (sayes hee) a mans diet to bee thinne; his apparrell to be course; and his lodging, hard. to nurse up his prayers, with frequent fastings: to afflict his soule, with the remembrance of his Sinnes, and their punishment. to mourne, to sigh, to weepe, to watch, to pray: yea, and never to cease the importunitie of these exercises; till God sayes to him, as to Elias in his fast in the Cave: What doest thou here Elias 1 King. 19. 9.?
These Generalls, I sort out into Particulars. namely, into Mortifications Infused, by God. Secondly, Practised upon Mens-selves. Thirdly, Enjoyned unto others. First, Mortifications Inward, and Habituall. Secondly, Outward and Practicall. Thirdly, Imposed, or Penall.
1. Kind of Mortification: Inward, Habituall, or Infused.
This I call that inward Habite, infused by the Holy Spirit into a mans heart: which converts him. That so generally admired by the Primitives, the great Saint Anthony Whose name was in most high reputation among Gods Servants: sayes S. Augustine. Confes. lib. 8. c. 6. Yea in so high esteeme, that S Athanasius wrote his life.: hearing it read at Church, Sell all, and give to the poore, and follow me: apprehending himselfe to bee personally spoken unto; presently went and did itAthanas. in vita S. Anthonij. p. 452..
Saint Augustine hearing a voyce calling to him, Take up and read, Take up and read: and chancing at the first opening of the Testament, upon that in Romans 13. 13. Not in rioting and drunkennesse, not in chambering and wantonnesse, not in strife and envying: renounc'd them all, [Page 21] presentlyAug. Confess. l. 8. c. 12.. This is the over-ruling act of Gods holy Spirit working with his word. which sometimes, is brought to passe by holy motions and Inspirations: other-times it is the effect of good prayers; good bookes; good Sermons; or good examples. It proceeds not from the man himselfe. tis not of the will of the flesh, nor of the will of man Iohn. 1. 13.. but of Gods grace, onely. Qui non solùm suscitat mortuos in peccatis: sed animae affectus concitat, ad desiderium suscitationis, who not onely raiseth up those that are dead in trespasses and sinnes; but stirres up the affections of their soules, strongly to desire to be reised: sayes the Schoole man Gerson.. Tis Operatio dimanans ab infusa gratiâ: An operation flowing from divine Grace, sayes a Father S. Hilary.. Thus God beginnes the Mortification: even by infusing a grace into us, to desire, and to endeavour it.
Now this Infused Grace workes upon the Soule towards Mortification: more feelingly, these three wayes.
1 First, it brings him into such a hatred of pleasures, as that it Armes him with a firme Resolution to resist them.
2 Secondly, yet withall it adviseth him, neither to trust to the constancy of his owne Resolution; nor to his owne ability to make resistance. but gives him caution, to be ever wary, in avoyding the occasions of temptation; from abroad.
3 And, thirdly, That notwithstanding hee diligently endeavours both these; yet having corruption and temptation enough within himselfe: it furnishes him with holy and mortifying meditations, enow; to clogge and keepe downe those evill desires, when they arise in him.
1. Way: Grace makes a man Resolve, not to sinne.
God bends the heart, and the whole Corporation of the [Page 22] Affections: to oppose Sinne. I am steadfastly purposed, sayes David. Whom resist, stedfast in the faith 1 Pet. 5. 9., bids Saint Peter. Grace mans up the Soule, with that masculine and negative resolution; which Chastity assures it selfe withall: even to deny the motions of temptation. which not onely staves off the Tempter; but enforces him, like a denyed Wooer, to goe off blushing and despairing. Such a holy obstinacy, (if any thing) will make the Divell blush: would his complexion suffer it to be discovered. Yea, such of the Fathers As S. Athanasius, S. Hierome. Palladius: Theodoret, and Ruffinus. as have purposely written the lives of the Primitive Mortifiers: report, how the good men found it by their owne experience; and sometimes by the Divells confession: that such impregnable resolutions, enforced him to reyse his seiges of temptation: as being beaten off at that Out-worke of Resolution. And what else should he doe? The Divell is, at least as wise, as a Dunkirker: who will never lay that shippe aboard; where more blowes, then prize, are to be expected. And, indeed, to see this Resolution in a man of flesh, cannot but make him ashamed: to remember how easily, and by his owne temptation, himselfe fell; that was an Angel. And this is one of the first workes of Grace, that tendeth towards mortification: even by a well-fortified Resolution, to keepe out pleasures; which doe so fowly disturbe our mortifying.
2. Way. Grace makes a man wary to avoyd the occasions of temptation.
For be the Fort never so strong, or well man'd: yet it concernes the Castellan, to set strong guards about it: and to see the Rownd be walkt, continually. Hee must both watch and pray, that he enter not into Temptation. Yea, and bee most circumspectly wary, over all occasions. Even over all those, which the time, the place, the company; nay, [Page 23] and the very Chances; might suggest or offer to him. When Poemen Ruffin. lib. 3. n. 19. p. 498. (one of the old mortifiers) had beene visited by the Emperour Theodosius in his Cell: the good man fearing other Courtiers would doe him that honor, too; removed his being, to avoyd honoring. for saith he, I am afraid lest the Divell should deceive me, by making me delight to be honored Job 31. 1.. Such a man goes abroad, therefore, no more then needs must. Every where, he makes Iobs covenant with his eyes, that they looke not upon a maid. and Salomons; not to looke upon the wine, when it is red Pro. 23. 31.: and when the Herodian dance of it, moves it selfe aright in the cuppe. He suspects temptation in every thing. The eye is the first part, that is overcome, in any battell: which is oft times beaten with Colours; without further stroke-striking. So Eves was, with the very beauty of the apple. The eye, besides, is the vainest of all the Senses: it takes extreme delight to be coozned. one of the pleasures of the eye; is the deceit of it. How easily, then, is that sence tempted: which delighteth to be deceived. A wandring and ranging eye: nothing more distracteth mortification. He that is wary to avoyd the likelyhoods, and suspitions of temptation: must resolve as Alipius didAug. Confess. l. 6. c. 9.. even to shut up his eyes, when he comes among vanities. So, (sayes he) shall I be absent, whilest I am present: and at once overcome both the temptation and the tempter. Athanasius In vita Antonij. tells a Story of Saint Anthony: who obteyned of God by his prayers, to see what the Divell was a doing. whom hee saw very busie in laying snares, every-where: namely in the Church, in the City, and in the house. so that a man could stirre no where, but presently he let drop a snare round about him. There, a Babylonish garment, for Achans pride: a wedge of gold, for his covetousnesseIudges 7. 21.: a dainty Moabitish damsell, for Zimries lust Numb. 25. 6.. Snares, for [Page 24] all sorts; and every where. This Secret, God revealeth to every mortified Christian: which makes him as wary, as a Conjurer: not to set his foot out of his circle. that necessary Calling of his; which is Gods hedge about himIob 1. 10..
And in this Warynesse, is, the mortifying man carefull to watch these two things especially. First, his owne Inclinations; and thereby, his easinesse to be led into some particular Temptations. Secondly, to be well aware, of the wylinesse of the Tempter. Both which, doe much promote Mortification.
3. Meanes, how Grace infused, helpes to mortifie: even by repressing evill thoughts, with mortifying meditations.
1 As, first, Thoughts of Pride, it keepes downe; by such considerations, as most vilifie a man unto himselfe. As the earth he was made of: the meane birth, which perhaps he is descended of: the distance betwixt others, and himselfe: and especially betwixt God and himselfe. The vilenesse of his private sinnes: with the shame, and losse, and danger they would bring him too, were they discovered.
2 Secondly, Thoughts of Security, he rowses up; by the meditations of death, and Iudgement. with the severe Accoumpt he shall then be called to. The Hells hee hath deserved: and how hopelesly desperate, his owne meanes are; to avoid them.
3 Thirdly, his Lusts of Appetite, to sumptuous varieties he oppresses; by considering these many delicacies, to be, indeed but superfluities: and that very contentedly, might a good man live without them. The Kingdome of God, is not meate and drinke Rom. 14. 17. Nature, would be satisfied with a little: pompe, with nothing. Diogenes, threw away his dish: when he saw a boy make shift to drinke out of his hand. Our primitive Mortifiers, contented themselves with a Shirt, one Coate, a Mantle, and a hood, for their Apparrell: a Mat for their bed: a dish, and an earthen pot, for their houshold-stuffe. All this, and themselves, they stow'd into a poore Cell of their owne building: no larger then they could lye along, and stand [Page 28] upright inHierome, in vit [...] Hilarionis. cap. 5 et Pallad: in Hist. Lausi c. sap [...].. Nazianzen highly commends [...], a life without houshold-stuffe, and superfluities Nazianzen. Orat: 20. p. 357.. And by and by, describes Saint Basils (and his owne) manner of living in the wildernesse; to bee, with one Coate, one Mantle, and a pallet upon the ground: to which, his diet was bread and salt; the running water serving to quench his thirst withall. Other Superfluities, the old Mortifiers considered not onely as vanities, but as impediments: yea, and the very luggage and baggage of the Army. To carry a wardrobe upon ones backe; and to be shackled with too long a traine of riches, of businesses, or of Offices: would be but cumbersome to those that had a race to runne. and but like long hayre; to such as were to buffet with Sathan: which hee would pluck them downe by.
By some such like wayes, and meditations; does that Infused grace of God, mortifie our minds. Come we now to those harder Exercises; which holy men stirred up by this grace, have practised upon their bodies.
2. Kind of Mortifications: Outward, or Practicall.
And these, if you censure for Will-worship, or Superstition: take heed lest therewithall, you condemne not the Authors of them. even our blessed Saviour; with his Prophets and Apostles And if Saint Paul found cause in himselfe, to tame his body, and beate it under, by hungring, and thirsting; by cold and nakednesse 2 Cor 11. 27.. Saint Timothy, by water drinking 1 Tim. 5. 23 Saint Peter, by eating but once in two daies; as Saint Hierome Hicrome. tells us: and Saint Iames, by praying, till his knees were as hard as Camels hoofes: as sayes Eusebius Eusebius; [...]ist. 2. c 26.: If these holy Apostles (I say,) who had [Page 29] so great an inward measure of the mortifying Spirit; found themselves, notwithstanding, to have need of these corporall abstinences: doubtlesse; it is lawfull, at least (if not usefull) for those that come farre-short of their graces. Yea, let me recommend this Observation, to you: That the holyest men, were ever the severest mortifiers. aye, and so esteemed in the learnedst and best Churches.
Little hopes (God knowes) I have; to perswade you to undertake these hardships. nor is it, indeed, my intention; to worke you to these heights, upon the sudden. At all adventures, I shall recommend the examples of these holy men, unto your considerations: and let God, in his good time and degree; worke the rest with you. A many of you (I know) will take your un-christian libertie, whatsoever the Apostles did; or I shall say unto you. If therefore, for the present, I gaine but thus much upon you; as for devotions sake to forbeare a lace, a dish, a cuppe, a pipe, a pleasure, or a Sinne: I should be as glad, as Ignatius Loiola was sometimes said to beRibadaneira, in vita Ignat [...]i.. Who using oftentimes, to a house of Maides of pleasure, with an intention to convert them: was by this argument, of a friend of his, discouraged. for (sayes he) you will never perswade the young queanes, to leave their old trade. Oh, saith he, if I could but hinder one of them, from dishonouring Christ but one night: I should esteeme my labour very well bestowed. Twas either well done, or well made, of him.
What I have observed of those Apostolicall and primitive mortifications: I divide into what they did by day: and what by night: what ordinarily; and what extraordinarily.
1. Their Mortifications by day. and that in their Labour, Diet, and Apparrell.
1. Mortifying by Labour.
1 A tryed Remedy, both against Lust and Ambition. Whosoever knowes the professed mortifiers course of life, knowes them for hard Labourers. I forbeare to enlarge this: being so common to be read, in Saint Athanasius, Saint Hierome, Cassian, Palladius and Ruffinus. This learned the Easterne Mortifiers, from Saint Marke, sayes Cassian. and from Saint Paul too, 1 Cor. 4. 12. Act. 20. 34. sayes Saint Augustine, l. de morib. Eccles. c. 33. where he affirmeth the Westerne mortifiers, to have received this from the Easterne, and from the Apostle.
2. Their mortifying by Diet.
2 They eate but by ounces: being lesse Meates-men, then our Lessians. Saint Iohn Baptist, we see, neither eate bread, nor dranke wine Luke 1. 15.. but his meate was locusts, and wild honey Matth. 3. 4.. Nazianzen tells us Saint Peters diet, was a few Lupines or pulseNazianzen: Orat. de Amore paup.. By Eusebius wee find, that Saint Iames forbare both flesh and wine Euseb. Hist. l. 2. c. 22.. Clemens Alexandrinus also tells us, that Saint Matthewes food was Seeds, Acornes, (or berryes) and hearbes, without flesh meate, [...] Clem. Alex. Paedag. l. 2. c. 1. pag. 148. Yea, though Saint Timothy had brought himselfe and stomacke to often infirmities; through his fasting and water-drinking: yet the Apostle allowes him but a little wine. enough for physicke; not for pleasure: sayes Saint Chrysostome Chrysost: Hom. 16. in 1 Tim. 5. pag. 517..
Marvaile not, now, at the strange abstemiousnesse of the primitive Mortifiers; which I shall next tell you of: seeing you may perceive they received their bill of fare, from the Apostle. The daily Commons of these Disciples [Page 31] of Saint Marke; Cassian assures to be two Paxamidia or Paxamatia Cassian Institut. l. 4. c. 14. & Collatione. 12. c. 15. [...]. Suidas. Bisket. And Hesychius. [...]. Twice baked., little course bisket-cakes, of five or sixe ounces a piece. The same may wee observe, by Saint Anthonyes bringing out foure Paxamidia or biskets, for himselfe and Paulus Pallad. in Hist. Lausiac. in vita Pauli Simplicis, p. 83.. These, Palladius sayes, were dry: as he notes also of othersAs Cap. 52. p. 145., otherwhere. Ruffinus calls them dry bread Ruffin. l. 3. n. 19. p 498. apud. Rosweyd. de Vitis Patrum.. So likewise does Pelagius Pelagius. num. 97. p 607. apud Rosweyd.. These biskets, therefore, they softned in water: as Saint Anthony did; in the place forequoted. To these, they sometimes added a second course of five Olives. So did the severe Pior: as Ruffinus tells usRuffia. ubi supra. lib. 3. n. 31. pag. 503.. Sometimes they feasted it with herbs, or fruits: but in exceeding small quantities. Saint Augustine tells of divers, whose diet was bread and water, onely: who with pure minds, served and enjoyed God allmightie To. 1. lib. de Moribus Ecclesiae. c 31..
Some had forcibly compounded with their stomacks, but to eate one meale in two or three dayes: as the same Father tells usS. Aug. ubi supra. cap. 33.. Thus abstemious were the Iewish Essens: as Philo Iudaeus shewes us. Which Epiphanius, likewise, applyes unto some Christians Epiphan in Panario lib. 1. To. 2. haeresi. 29. n. 5. p. 120..
Their common abstīnence, was to eate nothing untill after Evening Prayer: as we learne by Palladius and Ruffinus Ruffin. ubi supra. lib. 2. c. 7. pag. 464.. And if any man should here alledge, that the fasting untill the very Evening; was a singular severity only of the Montanists: (because it is pressed by Tertullian) I can easily refute it out of Saint Augustine Vbi supra.: who with much admiration, maketh mention of this strictnesse. Yea, and Paulinus, (a Christian Poet of the same Age) assures as muchPaulinus. In Nat: Foelicis.:—Solutis—Coetibus a templo Domini; postquam data fessis Corporibus requies, sumpta dape coepimus hymnos, Exultare Deo: & psalmis producere noctem. That is, the Congregation after Evening Prayer, gone to bed; wee began our hymnes: which were continued for a great part [Page 32] of the night. The Churches reason for which, is intimated by Tertullian L. de I [...]jun. c. 10.: because Saint Peter then went up into the Temple: Act. 3. 1.
Nor will I urge that primitive practice, of forbearing all broths, and wine: yea and all juicie fruits; in their fasting dayes. These they called Xerophagiae; or dry-feeding. Our dry diet (sayes Tertullian Tertull. ibid.) is voyd of all flesh-meates, broth and moyst fruites: that so we might neither eate nor drinke, any wynynesse. These feedings upon the dryest, and least juicye meates: the severe Christians borrowed from the Romans dieting their Champions, in this order. So Tertullian Lib. Advers. Psych. cap. 17.. Saginantur pugiles qui Xerophagiis invalescunt. Champions are thus fed: who waxe strong by their feeding upon dry things. And this he other whereLib. de Pallio. cap. 4. Where see, the excellently learned Salmasius notes: what this dry diet consisted of., calls Arida Saginatio: a battning upon dry diet. I doe very well perceive by Tertullian; that this hardship, of dry diet, was much censured in those Ages: even by the then pure and strict Roman Church. For (to say truth) our Northerne Europaean nations; were ever more carnall-stomackt: then the Camaeleon-Easterne people. One of those Mortifiers, would have starved ten Spaniards. Their examples, therefore, (especially in that high severity) I produce rather for Admiration then imitation: even that wee may see, what wonderfull abilities, God gives, now and then, unto Endeavorers. Tis a true one of Saint Ambrose Ambros. Comment in Ephes.. In quo quis animum intendit, in eo accipit donum; that way a religious heart, bends his mind; hee receives a Gift from God All-mightie, to goe thorow with it.
But though this severity of broath-lesse, and juyce-lesse dyet, in their solemne Fasting dayes; hath beene censured in Montanus: yet me thinks) tis farre stranger which I find uncensured in Clemens Alexandrinus Clem. Alexan. Paedagog: l. 2. c. 1. pp. 141. and 142.. Namely, that [Page 41] orthodoxe Father, reprehends these broaths, even in the old [...], or Christian Feasts of Charity, as the Apostle calles themIude ver. 12.. [...]. &c. Some (saith he) with an overliberall tongue, dare to stile such dinners, as smell of the steeme of meats and broath: by the name of that Feast of Charity. disgracing and defiling that sacred feast, with I know not what flesh-pots, and liquid messes. Hard doctrine this were, for our Ages: who like the flesh-pots of Egypt, a great deale better.
As for strange examples, of extream long fasting; rather then venture my credit with you, in not being beleeved: I referre (those that please) to seeke for them in Palladius Palladius Hist. Laus. cap. 20. in Macario pag 60.: in St. Gregory Nazianzen Nazianzen Carmine 47. ad Hell [...]n pro Monachis. pag. 107.: in St. Augustine August. Epist. 86. ad Casulan. pag. 132. E. et l. de moribus Ecclesiae, cap. 33., in St. Hierome Hierome, in vita Hilarionis.: in Ruffinus Ruffinus in vitis Patrum: saepe.. All which lived early in the fourth Age or Century; after our blessed Saviour: full 1200 yeares agoe, the youngest of them; and none of them Papists.
I might here encrease your admirations, by giving strange examples of that Soveraigntie by them exercised, over their owne appetites: which St. Gregory Nazianzen Nazianz. Orat. pro Basilio., and divers other Fathers, call the greatest delicacy. strong arguments of that longing desire they went withall, to mortifie all affections in them. Which was so zealous, that some of them would eate nothing, which had passed the fire; either by baking, boyling, roasting, or the like. As Macarius, Apollo: and divers others, in Palladius Palladius. cap. 19. pag. 55. &c. 52. p. 138., Ruffinus Ruffin. in vit [...] Apollinis. & saepe, apud Ros [...] weyd. de vitis Patrum.. The same Father likewise tels of some, that eate nothing but Meale mingled with water. Yea one of them (if he abuses not his Reader) would of purpose let his meale grow a little sowre or musty; even to flat the tast: that his hunger might not be tempted with the savourinesse, to desire another mouthfull.
3. Their Mortifications by Apparrell.
The Habite of the severest Professors, (even for 300 or 400 yeares after our Saviours time) was the very same, by our Lord appointed to his Disciples.Math. 10. 10. Mark. 6. 8, 9. Luke 10. 4. And that was, To weare but one coate: no shoes, but Sandalls: over all which, a Mantle (like the Irish) is to be supposed; though the holy Text makes no mention of it. The coate was of the fashion of our Albe or Surplice, and so put on. This they ware not upon the bare; but over a Shirt. The fashion of the times, was to weare two of these coates at once; and that for warmnesse: which is yet forbidden to the Disciples. Cassian indeed tells us, that these severe mortifiers, were in some cold Countries dispenced withall, to weare two coates. but this, by way of favour, onely. so also does St. Hierome in Math. 10In Matth. 10.. The usuall garbe of the Apostles wearing the Mantle; was to fling one lappet of it, under the right Arme: and back againe, over the left shoulder: and so to leave the right arme bare. This was the very habite of the Cynick Philosophers: as I learne by that curious Master-Critick, [...] Salmas. in No [...]is ad Tertull. de Pallio. Salmasius; of all men best skilled in old habits. Excepting onely, that the Disciples were forbidden a Scrip: in which, they were meanlyer accommodated then the Cynicks. The stuffe of the Mantle, was course, and rough. The Baptists, was of Camells haire; shaggie. For rough indeed, was the usuall, and distinguishing wearing of the old Prophets: as appeareth by that of Zachary Zach. 13. 4., from the roughnesse of his habite; not from the Esaw-nesse of his skinne: was Eliah call'd a Hayrie man: and knowne to be a Prophet by it2 Kings 1. 8..
The covering for their head and neck: was a good honest Sheepes-skin or Goat-skin; with the Fell on it. as wee reade, Heb. 11. 37.Heb. 11. 37. And this is that, which our English [Page 43] Translation calls Eliahs Mantle: which indeed was his Hoode. This was it, which he threw upon Elisha at first: and which afterwards Elisha tooke up, at the Ascension of his Master. Cleerely does Clemens Alexandrinus, Paedagog, l. 2. c. 10. call it a Sheepes-skin. [...]. Elias came in a hood of Sheepes skin d: And so does Saint Iohn, Chrysostome Chrysost. in [...] Acta: Homil. 4. p. 41. And Hierom. Epist. 28. Melot [...]n. reliquis in terri [...]: [...]. Elisha received grace, by a Sheepeskin. This Melota, is by Cassian Cassian. de Instit. lib. 1. cap. [...] intimated, not onely to be the ordinary and canonicall wearing of these Primitive mortifiers of Egypt; successours to the Disciples of St. Marke: but also the reason is by him given, out of Hebrewes 11. 17. They wandred up and downe in Sheepe-skins, &c. yea the end, is also there alleadged: the wearing of a dead beasts skinne, being to put them in minde, of their being dead unto the world. Now as Cassian intimates, that the mortifiers of the New Testament, received this habite from those of the Old: so is it to this day continued. in the Hoods of skins, I meane, of our Batchelors and Masters, of the Vniversities: the shape of the old Melota, being neerely also in that hoode continued. Pagnine Pagnine in [...] notes, that [...], (the word used for Eliahs Mantle) sometimes signifies pallium pilosum, a hayrie habite. Also that it was the badge or proper wearing of the Prophets. which, in the last place, hee derives from [...], Adar; to magnifie. and [...], heeThe Septuagi [...] translate it b [...] [...]. translates either Pallium, or Magnificentia: a Hoode, or Magnificence. And this is the use of it, now a dayes: tis the badge of distinction, magnificence and honour, of those that take degrees in Schooles. The wearers, notwithstanding, either in the Hoodes of our Vniuersities, or in the Roabes of our Courts of Iustice, or of our Parliaments, (all which be of skinnes, and from hence derived) are secretly therewithall admonished; to remember their mortification, [Page 44] together with their magnificence.
Now to our Athenian Graduates; may that mortifying conceipt of the old Athenians; not unseasonably be applied▪ who though the better sort of them, ware an imbroydered coate, called [...]; yet they bepaynted this, with Grashoppers: even to remember them of the earth they were taken fromClemens Alex. Paedagog. l. 2. cap. 10. p. 199.. Honour, had ever neede of some remembrancer for to humble and to mortifie it. And this was our Fore fathers intention; in making the hoodes of Graduates, of Proctors, and of Iudges; of Morticinia, or dead beasts skinnes.
Now for the ordinary colour of their garments; in the more mortified sort, it was that of the naturall wearing of the Sheepe, undyed. White was a gay colour, in those Ages: which therefore Clemens Alexandrinus, See Clem. Alex. Paedagog. lib. 2 cap. 10. & cap. 11. lib. 3. would not have Christians make to shine, with the Fullars Art. Abdias Babylonius, therefore, shewes himselfe but a forger: to trick up St. Bartholmew the Apostle, in a coate studded with purple: and in a mantle with foure gemmes, one at each cornerAbdias in A [...]ostolica Historia. [...]ag. 96..
And whereas our blessed Saviour had forbidden Shooes to his Disciples Mark. 6. 9.: he was herein also obeyed by the primitive Mortifiers. Yea, Clemens Alexandrinus Clem. Alex. Paedag. l. 2. c. 11. tells us out of that speech of St. Iohn Baptist, whose Shoo latchet I am not worthy to unlose; meaning it of our Saviour: that our Lord himselfe weare but very meane Shooes or Sandalls. For they were Sandalls, which were thus bound on with Latchets. So much (and the Apostles obeying and imitating their Master in it) wee know by the Angells speech unto St. Peter, Binde on thy Sandalls Acts 12. 8.. Meere Soles, tyed on with strings. Clemens Alexandrinus, hath a chapter Paedagog. l. 2. 11. of the Shooing, of the primitive Christians: Where he sayes, [...]. Twas a very comely [Page 45] fashion, for a man to be barefooted; And for Asceticks, he, by and by, avowes it to be the best way to be barefooted. Yea Tertullian Tertull. l. de Pallio. c. 5. Praestat esse Nudipedem, quám vincipedem. which conceit I also find in Clemens Alexandrinus, in the place last quoted: in his alluding [...], to [...] To be shodd, is to be bound: So was the conceipt of the times. is so severe; as to call both Shooes and Sandals, Immundissimam pedum tutelam, a slovenly stinking defence of the feet: affirming it farre better for the feet to beat liberty, though in the cold: then to be put in the Shoe-makers stocks. Clemens Alexandrinus affirmeth Eliah to have gone bare-footed. Saint Gregory Nazianzen makes Goers barefoote, to be imitators of Apostolicall spirited people [...]. Saint Augustine Aug. Confess. lib. 9. c. 6. commends the valiantnesse of his Alipius; who in the taming of his body, did weare the frosty earth of Italy, with his bare feete. Yea the Primitive Egyptian Mortifyers, concluded Shoes to bee forbidden by our LordCass. de Instit. l. 1. c. 10.. as for Sandals, they forbare them too, when they came to Gods house: never wearing them but in their Iourneyes, Sicknesse; or extreme hote, or cold weather.
By these particulars, may you guesse, at the garb and severity of Apparrell; in our primitive Mortifiers, these Apostolicall spirits, would put on nothing that was either soft, or bewtifull, or rich, or fashionable: even nothing to please the flesh withall. yea, purposely with Saint Iohn Baptist, refusing the softnesse of wooll; for the harsh roughnesse of Cammels hayre: as Clemens Alexandrinus sayes of himLoco citato..
Now all this thinne diet and Apparrell, if it mortified not enough; they abated of it. Domabote, Aselle; Ile tame thee, thou Asse; said one of them to his body. Minuam cibos; Ile take away thy provander, if that pricks thee. Yea they added Sackcloath, to their bare flesh: as Clemens Alexandrinus Clem. Alex. Paedagog. l. 2. c. 10. sayes, the Prophet Esay did. They would also lye upon the ground: Stand on their feete many howres together, even to wearinesse. Yea goe in [Page 46] to the cold water, to quench evill concupiscence in them. All these practises, are so common and so ordinary, in Saint Athanasius, Saint Hierome, Palladius, Ruffinus, Theodoret; and in all those that have written the lives of those renowned Ancients: that I thinke it lost labour, to be too curious. Yea and that it may appeare a little ambitious; to quote all the places for them. Suffice it to know, that these men, and things in them; were written and commended, by such severall Authors: as, in other things, were Adversaries to one another. namely by Saint Hierome, on the one side: and by Ruffinus his Antagonist. as also by Palladius; a friend unto Ruffinus: and for that reason, unfriendly enough unto Saint Hierome See Pallad. in Hist. Lausiaca. c. 78. and the Note upon it.. Yea people severally affected in point of Religion: did yet agree in their Admirations of these Mortifiers. And thus have I delivered something, concerning their Mortifications by day. examine we in the next place, their religious passing over of the night.
2. Mortifications by Night. This distinguish I, into the severall Actions; which themselves did.
1 The first part whereof, I make to be their late watchings: both by precept and example; so often by our blessed Saviour recommended unto his Disciples. Matt. 13. 33, 37. and by them, to us.1 Thes. 5. 6. 2 Tim. 4. 5. 1 Pet. 4. 7. whereupon, I was in watchings oft, saith our Apostle 2 Cor. 11. 27.. Yea, the Preaching was continued untill midnightActs 20. 7.. Clemens Alexandrinus advises Christians to practise the Art of watchfulnes: and by exercise, to gaine upon their drowsinesse. Clem. Alex. Paedag. l. 2. c. 9. Yea good watchers, he compares to Angells: which (saith hee) wee call [...], watchmen. Late watchings, to pray, meditate, and reade: we finde so highly extolled in the Fathers.
2. They loved to lye hard. The professed Mortifiers, [Page 47] had no other bed, then the ground, or a matt: which is frequent in Palladius, and Ruffinus. Clemens Alexandrinus Ibid. Where see more of his directions for lodgings. commends hard lodging: which by a pretty word, hee calls the naturall or kindly Schoole of digestion.
3 3. They rose to pray, nightly: which was expected from all Christians. We must rise many times, out of our bed to pray, and praise God: sayd Clemens Alexandrinus Clem. Alex. ibid.. This was Tertullians argument, to Christians to eate but moderately at their Love-feast Suppers: as being to remember, that God was by night to bee worshipped Tertul. in Apologet. c. 39.. And otherwhereL. 2. ad Vxor. c. 4. & 5., hee twice mentions rising a nights: and that as well to private devotions as to the Church prayers. Minucius Foelix also, mentions occulta et nocturna Sacra; private prayers by night Min. Foelix.. And Iustinian Martyr Just. Martyr. dialogo, cum Tryphone. (before them all) speakes of praying by day and by night. For this purpose, the night was divided into Canonicall howers; or certaine times of rising to prayers. At midnight will I rise to give thankes unto thee, said the man after Gods owne heartPsal. 119. 62.. Marke here, that he praysed not God, lying; but used to rise and doe it. At other howers, the Saints may sing alowd upon their beds Psal. 149. 5.. And the Spouse may seeke her Christ in the bed by night Cant. 3. 1.: but when a Canonicall hower comes (of which midnight was one) David will rise to his devotions. Thus did the Apostles, too. At midnight Paul and Silas prayed, and sang praises unto God Act. 16. 23.. The morning watch, was another Canonicall hower. And this David was so carefull to observe, that he oft-times waked before it: Mine eyes prevent the night watches Psal. 119.. and prevent the dawning of the morning 147, 148..
The practice of the devout primitives; and the Canonicall nightly howers, in imitation of such examples observed, are so frequent; and knowne so commonly: that [Page 48] I had rather Francolinus Francolinus de Horis Canon [...] in his first foure Chapters. and Bonartius Bonartius de Institut. horar. Canon. c. 19. &c., should have the thankes for discussing them; then further enlarge my selfe upon them. This Item, I dismisse you with. That who ever despiseth these night-devotions of the Ancients; shall know himselfe before-hand condemned by Saint Hierome Hierom. Epist. 53. Et in tibro adversus Vigilantius. in the person of Vigilantius the Heretick: whom for this drowzie conceit, that Father new-named Dormitantius. wondring not a little, that the Bishop did not excommunicate him for it. It should appeare also by Epiphanius Epiphan. Panario. Haeresi 42. p. 335. Refut. 35, That Marcion the Hereticke (a hundred yeares, before this) had put off the Night-watch, and the devotion of it; to the Morning. and for gayning some colour of authoritie; to his layzinesse: had, in plaine termes, corrupted the very words of our Saviour Luk. 12. 38., concerning the second and third Watch of the night: which the Church of those Ages tooke for their authoritie, in their night-rising. I hope, now, that notwithstanding our devotions serve us not to imitate the Prophets, the Apostles, and the Primitives▪ yet we will forbeare to take part with the old Hereticks, in reprehending them.
True it is, that the nightly meetings, or before day-light assemblies of the Christians, neere unto our Saviours time: were for feare of persecution See Plynies Epistle to Trajan.. But yet the devotion decayed not, with the Churches obteyning freedome: the Ecclesiasticall Stories of the third, fourth, and fifth hundred Ages; being plentifull of examples, of the nightly processions of the Christians. Yea they went from their houses in the cities; to some of their Churches in the field: singing Psalmes all the way, thorow the streets, in the hearing of the Gentiles. And so much of their Ordinary Mortifications: I come now to their Extraordinary.
2. Extraordinary Mortifications.
The Watchings, and Fastings, before mentioned; were like a trade of life to them; ordinary, and daily. beyond which, they learned of the Apostle, to make themselves suffer, or doe; some things above measure 2 Cor. 11. 23. 27.. In wearinesse and painefulnesse, in watchings often; in hunger and thirst, in fastings often; in cold and nakednesse. besides those things that came upon them daily, to fill up the rest of the afflictions of Christ in their fleshColos. 1. 24.. But I make choyce to instance, onely in the extraordinary Watchings and Fastings of the devouter Primitives.
Before a greater Festivall; all the devouter sort of1. Their watchings extraordinary. Christians, constantly repayred to their Churches at midnight. As at the Consecration of a Church; for example. Saint Basil Basil. To. 1. Homil. in Psalm. 114. having two Churches (with some distance of ground, betweene) to consecrate in one day: the Congregation repayred to the Church hee was to come last unto, at midnight before. yea and hungry as they were (which the Father in his Consecration-Sermon takes notice of) the whole people continued their prayings and their Psalme-singings (because the Church being not yet consecrated, they might have no Liturgy or Common Prayers in it) even till high-noone, that the Bishops leasure could serve to come to them.
But their observation of Easter-Eve, was yet more wonderfull. All that Saturday night, the whole Christian world, was gotten into their Churches: even the Nobility and the Magistracy, as well as the meanest Commoner. So Saint Gregory Nazianzen Nazianzen. Orat. 41.. And among them, the word of God resounded all night: in Psalmes and Hymnes: sayes Saint Gregory Nyssen Nyssen. Orat. 5. de Resur.. By all night, we meane till the first Cock-crowing: at which time, the holy Primitives brake up their solemne Lent-fasting. [Page 42] that being beleeved, to be the very precise time, of our Saviours Resurrection Niss [...]n. Orat. 2.. By this time, the solemne and publike Baptisme, (annually on that, and Whitsun-Eve, administred) was also finished. and even then, the Congregation brake up; and began to rejoyce exceedingly, for the Resurrection of their Saviour. Then also the Bishop, (all faint with his paines and fasting) retyred to refresh himselfe: as Chrysologus hath told usChrysologus. Sermon 74..
Most precise and severe observers, were they of the2. Their Fastings extraordinary. Lenten fast: which the whole Primitive Church beleeved, to be of Apostolicall institution. So that they had their Saviours, and his Apostles examples also; for that strictnesse. Yea, least their soules should have growne leane: they did alere & saginare se; nurse up and batten themselves (as Tertullians phrases are) with more Fasting Seasons in the yeare, then that great and solemner Lenten one. Yea and this, in the middle Ages of the Church, too: when a man might have expected, Devotion should have beene cooled. But this, because lower then the times Primitive, (which I confine my selfe to) I leave you to read in my learned friend Filesacus Filesaci Opera varia: de quadragessima c. 3.: and in the Decrees of Burchard Burch l. 19. c. 5..
I passe by their observation of the Wednesdayes and Fridayes fast, weekely: which Epiphanius Epiphan. Panario. To. 1. Haeresi. 77. n. 6. p. 910. (among many others) assures us to bee of Apostolicall Institution. Even these two dayes, the strict old Fathers; did yet observe with more severitie. Beyond all which, all solemner Actions or Occasions of the Church; were begunne with a Fast. When the Church desired Saint Iohn, to write his Gospell: the Apostle appointed a Fast for the God speed of it, all the world overHierome Proae [...]io in Matthaeum.. When Ministers were to be ordeined; the Church fasted, and prayed for them: which they learned from the Apostles doing so, [Page 43] upon the like occasionsAct. 13. 3. Act. 14. 23.. And hence have the Iejunia quatuor Temporum, our fowre Ember weekes; their originall. Adde hereunto, that he was no body in those devouter dayes; which kept not his Stations or votive fasts: to obteine some private blessing, for himselfe or family. For besides the Wednesday or weekly Station; which was ordinary: the Primitives had Stationes ex arbitrio obeundas, Fasts when men were so disposed: as Tertullian intimatethTertull. l. de Jejun. cap. 10.. The word was not onely taken from Soldiers; and their standing to maintaine their Poast or Guard, so long timeTertull. l. de Orat. c. 14.: but was given occasion to, by that of our Saviour; when yee stand to pray Mark 11. 25.. Yea Tertullian Tertull. l. de Anima. c. 48. sayes, that the Prophet Daniel, witherd away himselfe with a three weekes Station: or fasting and prayer. And from these Masters, the Church learned the Devotion.
Now these Stations or personall set Fasts: they sometimes held at Church: beginning Mane novo early in the morning (as Prudentius saith) and continuing till Morning Prayer time. which having heard, it seemes they withdrew themselves to some private corner of the Church; after the first Service, when the Catechumeni or unbaptized were put out. So much Tertullian intimates,Tertull. l. de Orat. c. 14. l. de Orat. c. 14. where hee sayes these Fasters did subtrahere osculum, forbeare the holy kisse. the time for which, was in the beginning of the second Service, or Office for the Communion: immediately before the Offering, and the Dyptichs. Tertullian meanes, that these Fasters thinking their Fast would be broken, should they eat the Lords body: forbare to communicate. So these stations were in a Church. in no place else, had they occasion to forbeare the holy kisse. Yet, they held them any where, could they not come at Church. So Bishop Fructuosus [Page 44] being in prison, exhorted the Confessors with him, Mecum state viri, hold a Fast with me, good people. Whereupon, when some of them desirous to receive the Communion before their deaths; as being instantly to be martyred: had for that purpose (as the manner was) offered him (being a Bishop) the holy Cup of wine to consecrate: Iejunamus, ait, recuso potum. Nondum nona diem resignat hora. I hold a fast (saith he) and therefore refuse to drinke: for tis not three a clock yet. So Prudentius Prudent. l. Peristeph. hymno 6..
Where you see two things. First, that Tertullians arguments in his booke de Oratione; had not yet perswaded all (if any) to communicate, on the day they fasted. and secondly, that they continued it, till after Evening Prayer. In which (as Prudentius sayes, within a few verses after) the Church had our Saviours example on the Crosse: who dying at that hower, refused to drinke, though hee thirsted.
And these were the mortifying devotions, of the Prophets or Apostles, first: and afterwards, either of the whole Chucrh primitive; as were some of them: or else of divers professed mortifiers: who continued al of them. yea, the Church Catholick was so famous for these devotions; and oftentimes so miraculous: that even the very Hereticks, (either for vaine-glories sake, or to procure the more reverence to their falshoods) would not omit to contend with the orthodoxe Christians, in them. The Arrians Anastasius Nicaenus: apud Filesac. de Quadragesima. c. 7. hereupon, eeked out their Lent: by adding another weeke to it. Montanus became so vehement a Patrone, for Chastity and for Fasting: that his zeale turn'd into fury; and became part of his heresie Hierome, in Matth. 9. Alii..
The impious Pelagius, was highly esteemed for his austere life; as appeareth by St. Augustine, and S. Chrysostome August. l. de peccat: meritis & remiss. & Retract. lib. 2. cap. 33. [...] Chrysost. To. 4. Epist. 4. ad Olymp. in fine. p. 751.. The Manichees also, drew many Disciples and [Page 45] Admirers to them; by their showe of chastity and severe continencie: sayes St. Augustine Aug. l de Moribus Ecclesiae. c. 1.. Yea, and which I most admire; even the Macedonian hereticks, that denied the Dietie of the Holy Ghost: are very much commended by St. Gregory Nazianzen Nazianzen.; for their watchings, Fasting, frequent Prayers; and all other exercises of devotion.
3. Enjoyned Mortifications.
'Twere farre beyond the patience of a Sermon; to bring in what would fill up a volume. even the Rules and examples of such Penances, as by the Church primitive were imposed upon offenders. Let it suffice to have noted thus much; that for the most part they were no other, then what wee have before spoken of: even such as the devouter sort, exacted of themselves dayly. For by what meanes, better, should some be reclaymed from ill doing: then the selfe same, by which others had been kept from it? Such hardships they were, as helpt to mortifie the Sinner: not to make him ridiculous. As to make a Priest Skull in a kitchin, for a day; whom to morrow they should reverence at the Altar. Much lesse enjoyned they such a number or Bead-rowe of Prayers, for a Penance: and then allowe the Penitents to play them away. The practise, I heare, in many Iesuites Colledges. Where the young Seminaries play at some field or Garden-game; one and thirty out (perhaps) for so many enjoyned Prayers or Ave-Maries: which the loser must babble over, for the winner. Glad is he that can play away his Prayers: and perhaps he curses his ill luck, that must pray them.
Thus did not the sincerely mortifying Primitives: who tam'd their bodies, in good earnest▪ and that both to stay sinne in themselves: and consequently, to make stay of of Gods wrath and judgements. And this were they so successefull in: that Tertullian Tertull. in Apolog. cap. 40. askes a bold question, [Page 46] Quando non geniculationibus nostris, depulsae siccitates? When was there a drought, I pray, which by our fasting and prayer, not removed?
Where, now, is the Spirit of these Eliahs 2. King. 2. 14. 15.? Oh that we had it! not doubled; but even halfe of it: in these our delicater dayes. So farre wee are from mortifying, that I feare, the Apostolicall practise wee have heard of: some amongst us, in their hearts may censure for Will-worship, for Superstition, or for Popery.
Popery! I mislike heartily: even all of it: and as cordially as any man. Yea let others take heed, they doe not the Papists more honour then they meane them; by making this Doctrine to be Popery.
Know we, in the meane time, that the way of our living, can never breede an Eliah or a David: and if the Age does; Lord how hee is censured! Yea truly (mee thinks) Religion for the practise of it, is now so much altered: that should the Fathers of the Nicene Councell, now live againe; they could hardly discerne it for the same thing. In matters of Faith, indeed, and of opinion: We, of all moderne Churches, approach neerest to the Apostolically Primitive. But for maters of practise, in denying of the world, in mortifying, and in exercise of Devotion: there wee leave them. And I wish we did no more then leave them: or that wee would leave them. and not by censuring, condemne them into our Purgatory; when they enjoy a place of rest, in Gods secret. The plot will never take, God knowes: of our hoping to justifie our owne Remissenesse, by censuring of their Strictnesse.
What other mortification, now adayes, thinke such of; as have but too much need of it: then what Tertullian Tertull. l. de Poenitent. c. 11. makes himselfe pleasant with? Come, bring the Curling-Irons, my Perfumes, my Fucus and Complexions, and the [Page 47] last new fashion: the richest wine, and best meate that can be gotten. And if a friend should aske, what meanes all this? Tell him, Thou hast sorely offended God, art in danger of damnation: and art in this sort about to macerate and mortifie thy proud flesh; and to reconcile thy offended God unto thee. Were not this a delicate way, thinke you, to stay a Plague, or a Drought with?
But when, indeed, you doe goe about mortifying: in your owne Consciences, whether is the sincerer way; yours, or that of the Apostolicall Primitives? What theirs was; you have already heard. doe but examine your owne, a little: for indeed it will not endure overmuch examining. When the Piety of the State, last yeare, appointed a Fast for the removing of these publike Iudgements: Did people, indeed, Fast as they ought? I am afraid, a man might say of divers of our Fasters; as the Apostle did, of the Corinthian abusers of the Lords Supper: 1 Cor. 11. 20. that one taketh before other, his owne breakfast at home. A bitt in a morning; a draught before you went to Church; or after the Morning Sermon: I am afraid, too many afflicted themselves this way. What was this, but to come together for condemnation? yea, and to mocke, and34. provoke God Almightie.
Truely, you had no reason to be confident, of turning away Gods anger, by such fasting: which they, perhaps, were conscious enough of; that rather trusted to preaching, then to fasting▪ and esteemed not the Fasting, and the Prayers: but the Sermon, to bee the holyest meanes to appease God withall. yea and without a Sermon (of what Theme soever it were, and how ever full of vanities and uncharitable censurers: But without a Sermon; the encrease of the Sicknesse is doomed: and the weekely Bills produced, for the proofe of it. But have they no surer [Page 48] word of prophecy 2 Pet. 1. 19.? What if the decrease of the Sicknesse (blessed be God for it) should be retorted on them, now that there are no Sermons. Wert not an uncertaine Argument? and hath not theirs, prov'd as uncertaine? But how came they of Gods Closet, trow? Well! the Apostolicall Primitives, knew no such Doctrine.
Preaching, indeed, is a blessed meanes: and God ever encrease sound Preaching. but tis cleane another thing, from what should mortifie. namely, as of it selfe; and as Fasting and praying doe. The use of it is, to teach you how to mortifie: which I hope you are not so dull Hearers, as to need at every Sermon. for when, then, will you practise? The Sermon, besides, was added for your entertainment. even to hold in, peoples wandring thoughts: and to hold up their devotions. A bad, or too long a Sermon; might indeed weary the Auditory; make them fast longer then they would doe: and so mortifie them, those wayes. which yet were but a passive, not an active mortification, in the Hearers. And this way, if this Sermon of mine hath mortified the Auditory: it is the properer for the Theme. Perhaps it hath done that by tediousnesse: which it could not doe by perswasion. God worke that, in his good degree, and time; afterwards.
He grant us grace, in the meane time; that we may cut off our Sinnes by mortification and repentance: and prevaile with his Mercy, by our Prayers; for the removing of his heavy Iudgements.
Amen.