Mortification apostolicall Delivered in a sermon in Saint Pauls Church, upon summons received for the Crosse: on the last Sunday in Easter terme, May 21. 1637. By VVilliam VVats, Rector of St. Albans Woodstreet London.
PEntecoste, (as the Fathers call these fiftie daies betwixt Easter and Whitsunday) primitively, was the cheerfullest and most festivall, of all the yeare.
Pentecost, (as the Father's call these fiftie days betwixt Easter and Whitsunday) primitively, was the cheerfullest and most festival, of all the year.
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These, we passe over with all rejoycing, sayes Tertullian . The joyfull Hallelujah, was now their daily Antheme at the Altar; sayes Saint Augustine . Every working-day, now;
These, we pass over with all rejoicing, Says Tertullian. The joyful Hallelujah, was now their daily Anthem At the Altar; Says Saint Augustine. Every working-day, now;
as being dispensed with, to stand altogether; say many Fathers . All this Ioy, was for our blessed Saviours Resurrection, say Saint Hierome , and Saint Augustine .
as being dispensed with, to stand altogether; say many Father's. All this Joy, was for our blessed Saviors Resurrection, say Saint Jerome, and Saint Augustine.
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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:
say many Father's. The cöincidence of these occasions, made this Season to be held a second Christmas. But no ways Profaned, with that riot and gaming, we keep Christmas, now:
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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.
Generally, I glory to be an imitator of the holy Primitives: an Obedient of the Church of England: and no meddler with our Novelists, that Are given to change.
or the most Reformed Churches , who in their Agenda or Rituals, appoynt formes of Prayers or 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 .
or the most Reformed Churches, who in their Agenda or Rituals, appoint forms of Prayers or Confessi, to their Preachers, both before and After Sermon: and in opposition to King Edwards, and Queen Elizabeths Injunctions; First brought in this voluntary kind (I cannot call it Form) of Prayer, before the Sermon.
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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:
Against all this imputation of Non-Conformitie, am I excused by my Context: which assures my Text not only 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 Newness of life; nor by setting our affection on heavenly things, ascend After him:
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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!
as in the third verse. Which death, being no other then our Mortification: Mortify Therefore; Says the Apostle. So the Text is seasonable. And, alas!
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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.
there is a Therefore in the Time, as well as in the Text: that calls for mortifying. Where God's Judgments, (as At this present) have interrupted the Churches order of Rejoicing; the Preacher is to serve the time, rather then the Custom. Salus People, supremalex.
is above all Church-orders. In such a case, Mammertus 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.
is above all Church orders. In such a case, Mammertus Bishop of Viennen, did not uncanonically; to altar the anniversary festivity of this very season, by appointing a solemn mortification of a three days Fast; as in the beginning of the last Week: and to make a Letany, to be sung in a barefooted Procession; upon the great, and At other times most festival day, of the Ascension.
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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;
even a two-yeares mortality. Therefore is't not time to mortify? Even to kill those Sins which provoke our killing. For thy sake were we killed all the year long;
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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 alone;
In King Edward the Thirds time, three hundred and nine Years since, (as our Chronicles make report) Here was an universal plague over England: so great, that it consumed almost two third parts of the Kingdom. Yea in Norwich Diocese alone;
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Gods hand is not shortned , a generall, and a sincere mortification, might all in good time, procure the Sunne of righteousnesse, to arise with healing in his wings .
God's hand is not shortened, a general, and a sincere mortification, might all in good time, procure the Sun of righteousness, to arise with healing in his wings.
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.
To draw towards a Division. Credenda and Facienda; Articles to be believed, Duties to be practised; contain all Divinity. 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.
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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 civil, honest, moral man, that is a conscionable Practiser: is allowed for a better Christian, then the fruitless and only verbal Professor. This Mortification, now, which must correct, the enormities of our Morals; and that must civilize our Conversations. Mortify Therefore. Division.
The way to quench a Scarre-fire, is not 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.
The Way to quench a Scarre-fire, is not to throw away your water, upon the top of the flame: but to dash it upon the root or fountain, of this or that branch of it.
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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;
even upon that place of the post, where it First breaks forth: and from whence it hath its maintenance. Deal thus with Lust. which though it hath its spark from corrupt nature;
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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 . And here;
Otherwise, that same law in our members, warring against the law of our mind: will bring us into captivity to the law of sin, that is in our members. And Here;
of an old Mortifier: who protested hee had rather fall into Hell, then into Sinne . By these Examples you may perceive, the zeale by some good men conceived against Sinne.
of an old Mortifier: who protested he had rather fallen into Hell, then into Sin. By these Examples you may perceive, the zeal by Some good men conceived against Sin.
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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.
even to Set our Reasons to answer and to satisfy, the Arguments and objections of the Tempter; by which he dissuades us from forsaking of our Sins. As, That Sin now reigns, by a kind of law in us.
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Saint Augustine 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:
Saint Augustine tells us, how in the very Agony of his conversion, when he had already licenced and shaken off his old pleasures: they shock him by the garment of his Flesh, and round him softly in the ear:
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:
Canst thou thus part with us? and shall we be thy Sodales, 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 sin; to tame your body and to beat it under: it Takes the law of you presently:
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That wee may safely mortifie a member; and yet not cut it off, and cast it from us. That we may leave old Adams body all his limbes; and yet make them as uselesse to him,
That we may safely mortify a member; and yet not Cut it off, and cast it from us. That we may leave old Adams body all his limbs; and yet make them as useless to him,
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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 , neatly, and highly:
as those of a dead man, or of a Carcase. That the death desired by Mortifiers; though it be indeed, a kind of martyrdom: yet is it but Vivum martyrium; a living martyrdom. Caro ante hominem suum praemortua; as Tertullian, neatly, and highly:
which in plainer termes, is expressed by the devout , Climachus, He that is mortified in his soule, lives not according to the sense and feeling of this present world.
which in plainer terms, is expressed by the devout, Climacus, He that is mortified in his soul, lives not according to the sense and feeling of this present world.
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Which yet for all its Law, and Custome pleading: is in a good degree faisable. for whatsoever wrastlings with flesh and blood , wee at first be put to collar with:
Which yet for all its Law, and Custom pleading: is in a good degree faisable. for whatsoever wrestlings with Flesh and blood, we At First be put to collar with:
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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;
The possibility hereof, was handsomely insinuated by an experienced Mortifier, unto a young practitioner: in a parable of a Husbandman sending his son to weed his garden plot: which the youth despairing to clear, of all those thistles;
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 , compares a man to a Picture, and to a Corslet: which though made cleane to day, will yet contract dust and rust againe, by to morrow.
the colossians were risen again; and yet the Apostle bids them mortify. yea, and Therefore mortify: Because they were risen. Or if you should afterwards imagine, that having once reduced corruption to indifferent terms of Obedience in you (which every man Here, perhaps cannot plead) that you had then done mortifying. O no! Saint Chrysostom, compares a man to a Picture, and to a Corslet: which though made clean to day, will yet contract dust and rust again, by to morrow.
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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;
So notwithstanding Sin were once washed away, by Baptism; or the Sinner, upon Repentance, ofttimes absolved by God, or by the Church: yet so long as the Fomes, his corrupt inclinations remain;
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to re-enforce, and multiply the corruption. Twas a grave answer which Palladius 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;
to reinforce, and multiply the corruption. It a grave answer which Palladius tells us, was given by an old experienced Hermit, to a young Practitioner in mortification. who perceiving After Some hardships and tamings of his body;
may for the time seeme dead: yet as long as the divel is alive, he is able NONLATINALPHABET, to stirre up his owne ungracious gift againe in us, by the putting on of his hands .
may for the time seem dead: yet as long as the Devil is alive, he is able, to stir up his own ungracious gift again in us, by the putting on of his hands.
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.
and daily. And this, is the First End of mortification: to stay our further provocation of God's Anger: even by mortifying of those Sinnes, which procure it.
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but as St. Hierome interprets it , 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 ; in imitation of his Saviour.
but as Saint Jerome interprets it, even the mortifying, and the afflicting of his body, by hungering, and by thirsting; by watching, and by labouring: yea by crucifying of himself unto the world; in imitation of his Saviour.
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Suppose, now, thou shouldst see Christ crucified, appearing to thee: as Saint Chrysostome sayes Saint Peter flying from his martyrdome, sometimes did, at Rome gates.
Suppose, now, thou Shouldst see christ Crucified, appearing to thee: as Saint Chrysostom Says Saint Peter flying from his martyrdom, sometime did, At Room gates.
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:
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 crowned with thorns; thine with Beaver. mine bowed down:
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:
thine with gold. mine eyes sunk with leanenesse: thine strutting out with fatness. My body in a winding-sheet: thine in fine linen, in silks and Scarlet. God knows his Son, by the characters of his Sufferings: to which the carnal worldling being so Far unlike:
In which verse, because NONLATINALPHABET signified Heads, in generall; they gave him onyon-heads. and because NONLATINALPHABET signified not onely a man, but Lights too:
In which verse, Because signified Heads, in general; they gave him onyon-heads. and Because signified not only a man, but Lights too:
Vt sacrificem semper, nec unquam litem, Alwayes be offering sacrifices, yet never appease the Dietie: know we the Godhead onely to be appeased, with the Sacrifices of his owne appointing.
Vt sacrificem semper, nec unquam litem, Always be offering Sacrifices, yet never appease the Diety: know we the Godhead only to be appeased, with the Sacrifices of his own appointing.
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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.
Let these three Conditions, Therefore, qualify our Sacrifices: which used to commend the Ancients. Whereof one to be in the Matter: the second, in the Form: and the last, in the Solemnities of the Offering. 1. Condition of our Sacrifice: In the choice of the Matter or Thing to be sacrificed.
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.
both which Are Enmity with God. Needs must He take it better, to have the spoils of his own, and of his Children's enemies: to be sacrificed up unto him.
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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 Chaste: the Proud, Humble: the Intemperate, Sober: and the Covetous, become Liberall.
That there be Physica Change, a Change made in the Nature, of the Thing sacrificed: without which, the Schoolmen allow of no Sacrifice. Such a change, must there be in our Corruptions. The Lustful must become Chaste: the Proud, Humble: the Intemperate, Sobrium: and the Covetous, become Liberal.
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.
We know the Sun shines in heaven, when we see the show of it upon the earth: so by the degree of the Sacrifices pleasing our own Consciences and Understandings; we collect how Far forth the Diety is appeased.
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Secondly, that we bind the Sacrifice with coards, yea even unto the hornes of the Altar Without we tye our bodies to it, with a firmenesse of resolution:
Secondly, that we bind the Sacrifice with coards, yea even unto the horns of the Altar Without we tie our bodies to it, with a firmness of resolution:
We must oblige and tye our selves, therefore, to some certaine Rules, and wayes, and Times of Mortification (as Saint Basil, Pachomius, and other Ancients did their Disciples: or else we will not long continue constant, to our mortifying.
We must oblige and tie our selves, Therefore, to Some certain Rules, and ways, and Times of Mortification (as Saint Basil, Pachomius, and other Ancients did their Disciples: or Else we will not long continue constant, to our mortifying.
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subjoyning a prayer withall, unto God, for his acceptance and his pardon. The Rabbins say , that the Sacrifice were worth nothing, without NONLATINALPHABET Tescuba ve-jiddin; Repentance and Confession. The Light of Nature, also, dictated thus much unto some Gentiles :
subjoining a prayer withal, unto God, for his acceptance and his pardon. The Rabbis say, that the Sacrifice were worth nothing, without Tescuba ve-jiddin; Repentance and Confessi. The Light of Nature, also, dictated thus much unto Some Gentiles:
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Bodily exercise profiteth little , sayth our experienced Apostle. That is, These same practisings to tame our bodies, by abstinence, watching, labouring, continency;
Bodily exercise profiteth little, say 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 ) none of these Mortifications singly by themselves, nor altogether;
and the like; (from which the professed Mortifiers among the Primitives, were called Ascetics; that is, Exercisers) none of these Mortifications singly by themselves, nor altogether;
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except enlivened with Prayer, with Repentance; with Confession and Amendment. The Iewish Essens were wonderfull strict mortifyers: as we learne by Philo and Eusebius .
except enlivened with Prayer, with Repentance; with Confessi and Amendment. The Jewish Essens were wonderful strict Mortifiers: as we Learn by Philo and Eusebius.
and Mithra's Souldiers or Votaries, mentioned by Iustin Martyr and Tertullian , were inimitably prodigious in their hardships: as having by practise so enured their bodies,
and Mithra's Soldiers or Votaries, mentioned by Justin Martyr and Tertullian, were inimitably prodigious in their hardships: as having by practice so enured their bodies,
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as to goe NONLATINALPHABET, thorow fire and frost; and to endure fortie severall kinds of torments. Yet could none of all these Exercisers, make any thing of it.
as to go, thorough fire and frost; and to endure fortie several Kinds of torments. Yet could none of all these Exercisers, make any thing of it.
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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.
of the heathens torturing of the Martyrs. Such have the Papists, now adays, in Italy; to adorn and gayifie their Procession. To such a one, the Boys in admiring and applauding manner will cry, O te Beato, o te Felice, o blessed, o happy thou.
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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;
If it be an act of devotion, why then is it acted in a Procession? which, me thinks, does but add ostentation to the cruelty. Those, surely, were the Wiser;
Well! the Law is, That Butchers may not be of a Iury. We may not take these mens verdicts, how we ought to mortifie. These same Flagellatores or Whipping Fryers: brake into the Romane Church, not full 400 yeares agoe:
Well! the Law is, That Butchers may not be of a Jury We may not take these men's verdicts, how we ought to mortify. These same Flagellatores or Whipping Friars: brake into the Roman Church, not full 400 Years ago:
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Clemens Alexandrinus tels us of Angell and Divell-worshippers: that were very carefull in forbearing Wine, Flesh-meates, and Venery: So that all is nothing,
Clemens Alexandrian tells us of Angel and Divell-worshippers: that were very careful in forbearing Wine, Flesh-meats, and Venery: So that all is nothing,
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except Truth of Religion goes with it. Most rightly sayd St. Hierome, NONLATINALPHABET plurimum praestat, & vitae continentia, super mortificatione lumborum:
except Truth of Religion Goes with it. Most rightly said Saint Jerome, plurimum praestat, & vitae continence, super mortification lumborum:
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.
And so Are discreet mortifyings, by Prayer and Confessi. These will not quell lust alone, without mortifyings: nor those be directed without the word, and the holy Examples of good men in it.
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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:
and that Confessi discharges the Conscience of the Sinner, as well as hardship keeps down the corruption of the body. This a mixed actium, Therefore:
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conjoyned Exhomologeses, or Confessions, to their Stationes , or solemne fastings. Irenaeus tels us, they learn'd this Discipline from David: who after his two great sinnes, made his (51) Psalme of Confession. Yea their private Fasts, they held in a Church: as wee learne by Tertullian .
conjoined Exhomologeses, or Confessions, to their Stationes, or solemn Fastings. Irnaeus tells us, they learned this Discipline from David: who After his two great Sins, made his (51) Psalm of Confessi. Yea their private Fasts, they held in a Church: as we Learn by Tertullian.
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 .
And thus if we present our Bodies, as a Sacrifice: mixing Repentance, Confessi, 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.
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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;
A fair Copy, very much helps the fancy of the young Writer. your Exampl, Therefore, shall be that of the prophets, the Apostles, and the Primitive Father's. These, both learned, and taught it;
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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 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 Sin to grace.
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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:
do ever kill sin in us, being used together with that high feeding, soft clothing; and all those other various delicacies, which these lords of the creatures challenge the liberty of:
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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:
This impossible to find a mortified soul; in an unmortified body: to have an humble mind; together with proud Flesh: to hate the things of the world; and yet so busily to deal in them:
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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;
The Primitive Christians, (as it full well appears, both by their Doctrine and their practise) Thought Far otherwise of this most necessary devotion: and their Rules for performing of it;
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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 .
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 sick child.
whom God commanded to goe barefoot; which he did at least three yeares together. Esay 20. 2, 3. Their Sackcloath and Ashes: they received from Daniel and the Ninivites .
whom God commanded to go barefoot; which he did At least three Years together. Isaiah 20. 2, 3. Their sackcloth and Ashes: they received from daniel and the Ninevites.
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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.
It prescribes (Says he) a men diet to be thin; his apparel to be course; and his lodging, hard. to nurse up his Prayers, with frequent Fastings: to afflict his soul, with the remembrance of his Sins, and their punishment.
as to Elias in his fast in the Cave: What doest thou here Elias ? These Generalls, I sort out into Particulars. namely, into Mortifications Infused, by God. Secondly, Practised upon Mens-selves. Thirdly, Enjoyned unto others.
as to Elias in his fast in the Cave: What dost thou Here Elias? These Generals, I sort out into Particulars. namely, into Mortifications Infused, by God. Secondly, Practised upon Mens-selves. Thirdly, Enjoined unto Others.
First, Mortifications Inward, and Habituall. Secondly, Outward and Practicall. Thirdly, Imposed, or Penall. 1. Kind of Mortification: Inward, Habituall, or Infused.
First, Mortifications Inward, and Habitual. Secondly, Outward and Practical. Thirdly, Imposed, or Penal. 1. Kind of Mortification: Inward, Habitual, or Infused.
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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, presently .
and chancing At the First opening of the Testament, upon that in Romans 13. 13. Not in rioting and Drunkenness, not in chambering and wantonness, not in strife and envying: renounced them all, presently.
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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.
This is the overruling act of God's holy Spirit working with his word. which sometime, is brought to pass by holy motions and Inspirations: Othertimes it is the Effect of good Prayers; good books; good Sermons; or good Examples. It proceeds not from the man himself.
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.
Secondly, yet withal it adviseth him, neither to trust to the constancy of his own Resolution; nor to his own ability to make resistance. but gives him caution, to be ever wary, in avoiding the occasions of temptation; from abroad.
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I am steadfastly purposed, sayes David. Whom resist, stedfast in the faith , bids Saint Peter. Grace mans up the Soule, with that masculine and negative resolution; which Chastity assures it selfe withall:
I am steadfastly purposed, Says David. Whom resist, steadfast in the faith, bids Saint Peter. Grace men up the Soul, with that masculine and negative resolution; which Chastity assures it self withal:
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.
which not only staves off the Tempter; but inforces him, like a denied Wooer, to go off blushing and despairing. Such a holy obstinacy, (if any thing) will make the devil blush: would his complexion suffer it to be discovered.
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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:
how the good men found it by their own experience; and sometime by the Devils Confessi: that such impregnable resolutions, Enforced him to raise his sieges of temptation:
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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;
to Remember how Easily, and by his own temptation, himself fell; that was an Angel. And this is one of the First works of Grace, that tendeth towards mortification: even by a well-fortified Resolution, to keep out pleasures;
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Yea, and bee most circumspectly wary, over all occasions. Even over all those, which the time, the place, the company; nay, and the very Chances; might suggest or offer to him.
Yea, and be most circumspectly wary, over all occasions. Even over all those, which the time, the place, the company; nay, and the very Chances; might suggest or offer to him.
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When Poemen (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;
When Poemen (one of the old mortifiers) had been visited by the Emperor Theodosius in his Cell: the good man fearing other Courtiers would do him that honour, too;
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.
So Eves was, with the very beauty of the apple. The eye, beside, is the vainest of all the Senses: it Takes extreme delight to be cozened. 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 did .
How Easily, then, is that sense tempted: which delights to be deceived. A wandering and ranging eye: nothing more distracteth mortification. He that is wary to avoid the likelihoods, and suspicions of temptation: must resolve as Alipius did.
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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;
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;
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Secondly, to be well aware, of the wylinesse of the Tempter. Both which, doe much promote Mortification. 1. The mortifying man, watches his owne Inclinations.
Secondly, to be well aware, of the wiliness of the Tempter. Both which, do much promote Mortification. 1. The mortifying man, watches his own Inclinations.
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The Load-stone drawes not Iron, for love; but for food. that which we call its vertue; is, indeed, its stomacke. Its love is, that rather then be starved (which experience shewes it may be) it will lame that man by soaking of him:
The Loadstone draws not Iron, for love; but for food. that which we call its virtue; is, indeed, its stomach. Its love is, that rather then be starved (which experience shows it may be) it will lame that man by soaking of him:
her onely intent being, cunningly to draw away thy Substance, for her maintenance. Tis fellony in a State, to maintaine the Enemy. be true to thy selfe, then.
her only intent being, cunningly to draw away thy Substance, for her maintenance. This felony in a State, to maintain the Enemy. be true to thy self, then.
And that, aswell in the Act of Temptation; when he sets an Appearance of Good, upon Evill: as when after the committing and the discovering of a Sinne; hee casts about how to lessen, and to excuse it. 1. Wylinesse of the Tempters: to set an appearance of Good, upon Evill.
And that, aswell in the Act of Temptation; when he sets an Appearance of Good, upon Evil: as when After the committing and the discovering of a Sin; he Cast about how to lessen, and to excuse it. 1. Wiliness of the Tempters: to Set an appearance of Good, upon Evil.
He is a great Masker: and does all by Disguises. He tempts you not to sinne down-right, and in termes that were shallow. but pricks you on to doe your selfe right, or pleasure: and that now the opportunitie well serves;
He is a great Masker: and does all by Disguises. He tempts you not to sin downright, and in terms that were shallow. but pricks you on to do your self right, or pleasure: and that now the opportunity well serves;
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to make, or to encrease a fortune. Vnder this dresse, set he out his temptation, to our first parents: where besides his depth Satanicall, of laying his temptation upon the very grounds of humane desires:
to make, or to increase a fortune. Under this dress, Set he out his temptation, to our First Parents: where beside his depth Satanical, of laying his temptation upon the very grounds of humane Desires:
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There's all Varietie, besides, to satisfie Concupiscence, or Curiosity: all happinesse, in choosing good: and all safety, in avoyding evill. And this appearance of attaining a good condition; did the old Serpent set, upon their evill of rebellion.
There's all Variety, beside, to satisfy Concupiscence, or Curiosity: all happiness, in choosing good: and all safety, in avoiding evil. And this appearance of attaining a good condition; did the old Serpent Set, upon their evil of rebellion.
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as whereby the world is crucified unto him, and he unto the world. 2. Wylinesse of the Tempter: to lessen the Sinne, and the danger of it; after it is discovered.
as whereby the world is Crucified unto him, and he unto the world. 2. Wiliness of the Tempter: to lessen the Sin, and the danger of it; After it is discovered.
The Mortifying man hath learned thus much (among the rest) from the Church service: even to begin with Confession; which the divell had rather he should, with Magnificat. 3. Meanes,
The Mortifying man hath learned thus much (among the rest) from the Church service: even to begin with Confessi; which the Devil had rather he should, with Magnificat. 3. Means,
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,
Diogenes, threw away his dish: when he saw a boy make shift to drink out of his hand. Our primitive Mortifiers, contented themselves with a Shirt, one Coat, a Mantle, and a hood, for their Apparel: a Mathew for their Bed: a dish, and an earthen pot, for their Household stuff. All this,
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.
By Some such like ways, and meditations; does that Infused grace of God, mortify 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 Practical.
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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 .
even our blessed Saviour; with his prophets and Apostles And if Saint Paul found cause in himself, to tame his body, and beat it under, by hungering, and thirsting; by cold and nakedness.
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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:
to persuade you to undertake these hardships. nor is it, indeed, my intention; to work you to these heights, upon the sudden. At all adventures, I shall recommend the Examples of these holy men, unto your considerations:
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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.
What I have observed of those Apostolical 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.
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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:
A tried Remedy, both against Lust and Ambition. Whosoever knows the professed mortifiers course of life, knows them for hard Labourers. I forbear 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.
being so Common to be read, in Saint Athanasius, Saint Jerome, Cassian, Palladius and Ruffinus. This learned the Eastern Mortifiers, from Saint Mark, Says Cassian. and from Saint Paul too, 1 Cor. 4. 12. Act. 20. 34. Says Saint Augustine, l. de Morib. Eccles. c.
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 .
though Saint Timothy had brought himself and stomach to often infirmities; through his fasting and water-drinking: yet the Apostle allows him but a little wine. enough for physic; not for pleasure: Says Saint Chrysostom.
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The daily Commons of these Disciples of Saint Marke; Cassian assures to be two Paxamidia or Paxamatia , little course bisket-cakes, of five or sixe ounces a piece.
The daily Commons of these Disciples of Saint Mark; Cassian assures to be two Paxamidia or Paxamatia, little course biscuit-cakes, of five or sixe ounces a piece.
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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:
Sometime they feasted it with herbs, or fruits: but in exceeding small quantities. Saint Augustine tells of diverse, whose diet was bred and water, only:
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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 :
And if any man should Here allege, that the fasting until 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:
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the severe Christians borrowed from the Romans dieting their Champions, in this order. So Tertullian . Saginantur pugiles qui Xerophagiis invalescunt. Champions are thus fed:
the severe Christians borrowed from the Romans dieting their Champions, in this order. So Tertullian. Saginantur pugiles qui Xerophagiis invalescunt. Champions Are thus fed:
And this he other where , 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.
And this he other where, calls Arida Saginatio: a battning upon dry diet. I do 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.
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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 .
But though this severity of broath-lesse, and juiceless diet, in their solemn Fasting days; hath been censured in Montanus: yet me thinks) this Far stranger which I find uncensured in Clemens Alexandrian.
Namely, that orthodoxe Father, reprehends these broaths, even in the old NONLATINALPHABET, or Christian Feasts of Charity, as the Apostle calles them .
Namely, that orthodox Father, reprehends these broths, even in the old, or Christian Feasts of Charity, as the Apostle calls them.
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I might here encrease your admirations, by giving strange examples of that Soveraigntie by them exercised, over their owne appetites: which St. Gregory Nazianzen ,
I might Here increase your admirations, by giving strange Examples of that Sovereignty by them exercised, over their own appetites: which Saint Gregory Nazianzen,
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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.
Yea one of them (if he Abuses not his Reader) would of purpose let his meal grow a little sour or musty; even to flat the taste: that his hunger might not be tempted with the savoriness, to desire Another mouthful. 3. Their Mortifications by Apparel.
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but this, by way of favour, onely. so also does St. Hierome in Math. 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.
but this, by Way of favour, only. so also does Saint Jerome in Math. 10. The usual garb of the Apostles wearing the Mantle; was to fling one lappet of it, under the right Arm: and back again, over the left shoulder: and so to leave the right arm bore.
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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.
Excepting only, that the Disciples were forbidden a Scrip: in which, they were meanlyer accommodated then the Cynics. The stuff of the Mantle, was course, and rough. The Baptists, was of Camels hair; shaggy.
as appeareth by that of Zachary , 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 it .
as appears by that of Zachary, from the roughness of his habit; not from the Esaw-nesse of his skin: was Elijah called a Hairy man: and known to be a Prophet by it.
as wee reade, Heb. 11. 37. And this is that, which our English Translation calls Eliahs Mantle: which indeed was his Hoode. This was it, which he threw upon Elisha at first:
as we read, Hebrew 11. 37. And this is that, which our English translation calls Elijah's Mantle: which indeed was his Hoode. This was it, which he threw upon Elisha At First:
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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. NONLATINALPHABET.
and which afterwards Elisha took up, At the Ascension of his Master. Clearly does Clemens Alexandrian, Pedagog, l. 2. c. 10. call it a Sheepskin..
This Melota, is by Cassian 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:
This Melota, is by Cassian intimated, not only to be the ordinary and canonical wearing of these Primitive mortifiers of Egypt; Successors to the Disciples of Saint Mark: but also the reason is by him given, out of Hebrews 11. 17. They wandered up and down in Sheepskins, etc. yea the end, is also there alleged:
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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.
the wearing of a dead beasts skin, being to put them in mind, of their being dead unto the world. Now as Cassian intimates, that the mortifiers of the New Testament, received this habit from those of the Old: so is it to this day continued.
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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.
in the Hoods of skins, I mean, of our Bachelors and Masters, of the Universities: the shape of the old Melota, being nearly also in that hood continued.
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Also that it was the badge or proper wearing of the Prophets. which, in the last place, hee derives from NONLATINALPHABET, Adar; to magnifie. and NONLATINALPHABET, hee translates either Pallium, or Magnificentia: a Hoode, or Magnificence. And this is the use of it, now a dayes:
Also that it was the badge or proper wearing of the prophets. which, in the last place, he derives from, Adar; to magnify. and, he translates either Pallium, or Magnificence: a Hoode, or Magnificence. And this is the use of it, now a days:
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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;
this the badge of distinction, magnificence and honour, of those that take Degrees in Schools. The wearers, notwithstanding, either in the Hoods of our Universities, or in the Robes of our Courts of justice, or of our Parliaments, (all which be of skins, and from hence derived) Are secretly therewithal admonished;
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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 NONLATINALPHABET;
Now to our Athenian Graduates; may that mortifying conceit of the old Athenians; not unseasonably be applied ▪ who though the better sort of them, beware an embroidered coat, called;
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which therefore Clemens Alexandrinus, 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 corner .
which Therefore Clemens Alexandrian, would not have Christians make to shine, with the Fullers Art. Abdias Babylonian, Therefore, shows himself but a forger: to trick up Saint Bartholomew the Apostle, in a coat studded with purple: and in a mantle with foure gems, one At each corner.
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 .
meaning it of our Saviour: that our Lord himself wear but very mean Shoes or Sandals. For they were Sandals, which were thus bound on with Latchets. So much (and the Apostles obeying and imitating their Master in it) we know by the Angels speech unto Saint Peter, Bind on thy Sandals.
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.
affirming it Far better for the feet to beatrice liberty, though in the cold: then to be put in the Shoemakers stocks. Clemens Alexandrian Affirmeth Elijah to have gone barefooted.
Yea the Primitive Egyptian Mortifyers, concluded Shoes to bee forbidden by our Lord . as for Sandals, they forbare them too, when they came to Gods house:
Yea the Primitive Egyptian Mortifiers, concluded Shoes to be forbidden by our Lord. as for Sandals, they forbore them too, when they Come to God's house:
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.
By these particulars, may you guess, At the garb and severity of Apparel; in our primitive Mortifiers, these Apostolical spirits, would put on nothing that was either soft, or beautiful, or rich, or fashionable: even nothing to please the Flesh withal.
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yea, purposely with Saint Iohn Baptist, refusing the softnesse of wooll; for the harsh roughnesse of Cammels hayre: as Clemens Alexandrinus sayes of him .
yea, purposely with Saint John Baptist, refusing the softness of wool; for the harsh roughness of Camels hair: as Clemens Alexandrian Says of him.
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.
and in all those that have written the lives of those renowned Ancients: that I think it lost labour, to be too curious. Yea and that it may appear a little ambitious; to quote all the places for them.
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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.
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.
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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.
examine we in the next place, their religious passing over of the night. 2. Mortifications by Night. This distinguish I, into the several Actions; which themselves did.
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. and by them, to us.
The First part whereof, I make to be their late watchings: both by precept and Exampl; so often by our blessed Saviour recommended unto his Disciples. and by them, to us.
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Clemens Alexandrinus advises Christians to practise the Art of watchfulnes: and by exercise, to gaine upon their drowsinesse. Yea good watchers, he compares to Angells: which (saith hee) wee call NONLATINALPHABET, watchmen. Late watchings, to pray, meditate, and reade: we finde so highly extolled in the Fathers.
Clemens Alexandrian advises Christians to practise the Art of watchfulness: and by exercise, to gain upon their drowsiness. Yea good watchers, he compares to Angels: which (Says he) we call, watchmen. Late watchings, to pray, meditate, and read: we find so highly extolled in the Father's.
2. They loved to lye hard. The professed Mortifiers, had no other bed, then the ground, or a matt: which is frequent in Palladius, and Ruffinus. Clemens Alexandrinus commends hard lodging: which by a pretty word, hee calls the naturall or kindly Schoole of digestion.
2. They loved to lie hard. The professed Mortifiers, had no other Bed, then the ground, or a matt: which is frequent in Palladius, and Ruffinus. Clemens Alexandrian commends hard lodging: which by a pretty word, he calls the natural or kindly School of digestion.
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 .
This was Tertullia's argument, to Christians to eat but moderately At their Love-feast Suppers: as being to Remember, that God was by night to be worshipped.
And Iustinian Martyr (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.
And Iustinian Martyr (before them all) speaks of praying by day and by night. For this purpose, the night was divided into Canonical hours; or certain times of rising to Prayers.
The practice of the devout primitives; and the Canonicall nightly howers, in imitation of such examples observed, are so frequent; and knowne so commonly:
The practice of the devout primitives; and the Canonical nightly hours, in imitation of such Examples observed, Are so frequent; and known so commonly:
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That who ever despiseth these night-devotions of the Ancients; shall know himselfe before-hand condemned by Saint Hierome 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.
That who ever despises these night-devotions of the Ancients; shall know himself beforehand condemned by Saint Jerome in the person of Vigilantius the Heretic: whom for this drowzy conceit, that Father new-named Dormitantius. wondering not a little, that the Bishop did not excommunicate him for it.
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to the Morning. and for gayning some colour of authoritie; to his layzinesse: had, in plaine termes, corrupted the very words of our Saviour , 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,
to the Morning. and for gaining Some colour of Authority; to his layzinesse: had, in plain terms, corrupted the very words of our Saviour, Concerning the second and third Watch of the night: which the Church of those Ages took for their Authority, in their night-rising. I hope,
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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.
now, that notwithstanding our devotions serve us not to imitate the prophets, the Apostles, and the Primitives ▪ yet we will forbear to take part with the old Heretics, in reprehending them.
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;
the Ecclesiastical Stories of the third, fourth, and fifth hundred Ages; being plentiful of Examples, of the nightly procession of the Christians. Yea they went from their houses in the cities;
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.
singing Psalms all the Way, thorough the streets, in the hearing of the Gentiles. And so much of their Ordinary Mortifications: I come now to their Extraordinary. 2. Extraordinary Mortifications.
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Before a greater Festivall; all the devouter sort of Christians, constantly repayred to their Churches at midnight. As at the Consecration of a Church; for example.
Before a greater Festival; all the Devouter sort of Christians, constantly repaired to their Churches At midnight. As At the Consecration of a Church; for Exampl.
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.
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 noon, that the Bishops leisure could serve to come to them.
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By all night, we meane till the first Cock-crowing: at which time, the holy Primitives brake up their solemne Lent-fasting. that being beleeved, to be the very precise time, of our Saviours Resurrection .
By all night, we mean till the First Cockcrowing: At which time, the holy Primitives brake up their solemn Lent-fasting. that being believed, to be the very precise time, of our Saviors Resurrection.
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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 us .
and even then, the Congregation brake up; and began to rejoice exceedingly, for the Resurrection of their Saviour. Then also the Bishop, (all faint with his pains and fasting) retired to refresh himself: as Chrysologus hath told us.
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Most precise and severe observers, were they of the Lenten fast: which the whole Primitive Church beleeved, to be of Apostolicall institution. So that they had their Saviours, and his Apostles examples also;
Most precise and severe observers, were they of the Lenten fast: which the Whole Primitive Church believed, to be of Apostolical Institution. So that they had their Saviors, 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,
for that strictness. Yea, lest their Souls should have grown lean: they did alere & saginare se; nurse up and batten themselves (as Tertullia's phrases Are) with more Fasting Seasons in the year,
which Epiphanius (among many others) assures us to bee of Apostolicall Institution. Even these two dayes, the strict old Fathers; did yet observe with more severitie.
which Epiphanius (among many Others) assures us to be of Apostolical Institution. Even these two days, the strict old Father's; did yet observe with more severity.
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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 over .
Beyond all which, all solemner Actions or Occasions of the Church; were begun with a Fast. When the Church desired Saint John, to write his Gospel: the Apostle appointed a Fast for the God speed of it, all the world over.
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:
which kept not his Stations or votive fasts: to obtain Some private blessing, for himself or family. For beside the Wednesday or weekly Station; which was ordinary:
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but was given occasion to, by that of our Saviour; when yee stand to pray . Yea Tertullian sayes, that the Prophet Daniel, witherd away himselfe with a three weekes Station: or fasting and prayer.
but was given occasion to, by that of our Saviour; when ye stand to pray. Yea Tertullian Says, that the Prophet daniel, withered away himself with a three weeks Station: or fasting and prayer.
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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;
beginning Mane novo early in the morning (as Prudentius Says) and Continuing till Morning Prayer time. which having herd, it seems they withdrew themselves to Some private corner of the Church;
So much Tertullian intimates, 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 much Tertullian intimates, l. de Orat c. 14. where he Says these Fasters did subtrahere osculum, forbear the holy kiss. the time for which, was in the beginning of the second Service, or Office for the Communion: immediately before the Offering, and the Diptychs. Tertullian means, that these Fasters thinking their Fast would be broken, should they eat the lords body: forbore to communicate.
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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 these stations were in a Church. in no place Else, had they occasion to forbear the holy kiss. Yet, they held them any where, could they not come At Church.
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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.
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.
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:
First, that Tertullia's Arguments in his book the Oration; had not yet persuaded all (if any) to communicate, on the day they fasted. and secondly, that they continued it, till After Evening Prayer. In which (as Prudentius Says, within a few Verses After) the Church had our Saviors Exampl on the Cross:
yea, the Church Catholick was so famous for these devotions; and oftentimes so miraculous: that even the very Hereticks, (either for vaine-glories sake,
yea, the Church Catholic was so famous for these devotions; and oftentimes so miraculous: that even the very Heretics, (either for vainglories sake,
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'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;
'Twere Far 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;
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,
For by what means, better, should Some be reclaimed from ill doing: then the self same, by which Others had been kept from it? Such hardships they were,
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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.
whom to morrow they should Reverence At the Altar. Much less enjoined they such a number or Beadrow of Prayers, for a Penance: and then allow the Penitents to play them away.
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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,
The practice, I hear, in many Iesuites Colleges. Where the young Seminaries play At Some field or Garden-game; one and thirty out (perhaps) for so many enjoined Prayers or Ave-maries: which the loser must babble over,
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that Tertullian askes a bold question, Quando non geniculationibus nostris, depulsae siccitates? When was there a drought, I pray, which by our fasting and prayer, not removed?
that Tertullian asks a bold question, Quando non geniculationibus nostris, depulsae siccitates? When was there a drought, I pray, which by our fasting and prayer, not removed?
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.
In matters of Faith, indeed, and of opinion: We, of all modern Churches, approach nearest to the Apostolically Primitive. But for maters of practise, in denying of the world, in mortifying, and in exercise of Devotion: there we leave them.
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then what Tertullian makes himselfe pleasant with? Come, bring the Curling-Irons, my Perfumes, my Fucus and Complexions, and the last new fashion: the richest wine,
then what Tertullian makes himself pleasant with? Come, bring the Curling-Irons, my Perfumes, my Fucus and Complexions, and the last new fashion: the Richest wine,
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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: that one taketh before other, his owne breakfast at home.
When the Piety of the State, last year, appointed a Fast for the removing of these public Judgments: Did people, indeed, Fast as they ought? I am afraid, a man might say of diverse of our Fasters; as the Apostle did, of the Corinthian Abusers of the lords Supper: that one Takes before other, his own breakfast At home.
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.
that rather trusted to preaching, then to fasting ▪ and esteemed not the Fasting, and the Prayers: but the Sermon, to be the Holiest means to appease God withal.
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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:
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 increase of the Sickness is doomed:
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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.
now that there Are no Sermons. Wertenberg not an uncertain Argument? and hath not theirs, proved as uncertain? But how Come they of God's Closet, trow? Well! the Apostolical Primitives, knew no such Doctrine.
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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;
as to need At every Sermon. for when, then, will you practise? The Sermon, beside, was added for your entertainment. even to hold in, peoples wandering thoughts: and to hold up their devotions. A bade, or too long a Sermon; might indeed weary the Auditory;
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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.
make them fast longer then they would do: and so mortify them, those ways. which yet were but a passive, not an active mortification, in the Hearers.
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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.
it is the properer for the Theme. Perhaps it hath done that by tediousness: which it could not do by persuasion. God work that, in his good degree, and time; afterwards.
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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. FINIS.
that we may Cut off our Sins by mortification and Repentance: and prevail with his Mercy, by our Prayers; for the removing of his heavy Judgments. Amen. FINIS.
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.
Council Nicene. can. 20. Tertul: l. the Jdol. c. 14. Aug. Epistle 1 9. Hicrome in Proem: Epistle and Ephesians et in Amos cap. 5. Epiphanius: Advantage. Heresies lib. 3. Tom. 1. p. •10.
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.
This he did to confute his adversary: but spoiled a good cause, by indiscreet naming and provoking Steven Gardner to a Cockfight. saying, the adverse Cock wanted spurs and that he would give him 6. stripes: casting him his glove. This caused his martyrdom. See Wintons Declarat. to G. Joy, & B. Martyrs, Anno 1539. p. 1093.
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.
The Lutheran Churches, Are so punctual, that they print the appointed Texts, in their Almanacs. The Order for the English Churches in Denmark, etc. Set forth by Miles Coverdall; had no Prayer At all, before Sermon: but Come holy Ghost sung, whilst the Preacher was in the Pulpit. Much the same fashion, had the Liturgy for the Strangers of Strasbourg: Set out by Valerian Pollan 1551. where the Preacher is in two lines directed to pray for the assistance of the Spirit: that he may deliver things profitable for the Church. no more. In other Reformed Churches, They had either a Prayer before Sermon, and a Confessi 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 forms of prayer before Sermon: the latter (which he Says was for Tuesday, and Thursday) but eight lines long, beside 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 forms of Common Prayer; made (with differences enough) by the disaffected to our Common Prayer book; and upon a hope to have one of them take in stead of it: in the several Years, 1585, 1586, and 1587: the forms of Confessi, together with the prayer for the Whole state of the Church: and the prayer After Sermon, be prescribed.
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.
Whose name was in most high reputation among God's Servants: Says S. Augustine. Confess lib. 8. c. 6. Yea in so high esteem, that S Athanasius wrote his life.
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 NONLATINALPHABET, to NONLATINALPHABET To be shodd, is to be bound: So was the conceipt of the times.
Tertul l. de Pallio. c. 5. Praestat esse Nudipedem, quám vincipedem. which conceit I also find in Clemens Alexandrian, in the place last quoted: in his alluding, to To be shod, is to be bound: So was the conceit of the times.
