MORTIFICATION apostolical.  
DELIVERED IN A SERMON in Saint Pauls Church, upon Summons received for the cross: On the last Sunday in Easter term, May 21. 1637.  
By WILLIAM WATS, Rector of St. Albans Woodstreet London.  
LONDON, Printed by I. L. for John Cowper, and are to be sold at the Holy lamb near the East end of Saint Pauls Church.  
1637.   

TO THE much honoured AND REVEREND, SIR HENRY WOTTON Knight, {αβγδ}: Provost of eton college, and to the Reverend and Right worshipful Mr. Doctor Collins, Vice-Provost: Mr. Weaver, Mr. Hales, Mr. Bateman, Mr. Doctor Stokes, Mr. Harrison, and Mr. Clever; Fellowes of the same college: his ever honoured patrons.  
NEither my Affection, nor Ambition, could consult happilyer for my book; then to make it partner with me in condition even to live Both, by the same patrons. The livelihood I by you enjoy; I value at a double bnfice▪ for being conferred by the free, and cheerful, and unexpected, undeserved consent; of so many, and so approved judgements: my Credit also hath received a Preferment. Your liberal minds,( as free and royal as your Foundation) endure no other Simony, then the thankful Acknowledgements of your Beneficiaries: which to make tender of, in the most public and hearty manner of expression; is the Instructions wherewith This is addressed to you. Honor it,( I beseech you), with your Livery: as you have the Author, with your Living. And if the excellently learned Society of eton college, shall vouchsafe a second Licence to my book: having one Fold more, then Ajax Buckler had; I shall well hope, it will be full Censure proof. Quickly will every Peruser understand, how able each of you is, to examine both my Reasons and Authorities: and that I durst not enscribe any thing unto you; but what were justifiable. under your Patronage, therefore; the Readers may be confident: that they are not abused. By you, then, shall they receive advantage, as well as the Author.  
To my patrons, am I bound to give account; both of my Purpose, and my Title. that from you, the Readers may understand me. My Intention is, to stir up the Times to do that: which by the Sermon they may perceive; the best men have done thus.  
My Title pretends to apostolical. for upon the Doctrine and Examples of the Apostles; is the Mortification founded, which I here preach for. Had I fetched it from the Austerities of the Prophets: it might, perhaps, have been put off for jewish. Had I derived it no higher then the Primitives: it might( so prejudicate are some mens Iudgemens) have been censured for superstitious. Therefore have I entitled it to the Apostles: who both revived the Mortifications of the Rechabites and the Prophets: and recommended them unto the Primitives. whatever examples might also have been produced, from the Essens or the cynics( which by many Readings, I could have enlarged) must yet also have resolved, into mortification apostolical. for 'twas the Apostles which did perfect, and( if I may so say) which did also Christen; that severe Philosophy. The lives of the holy Primitives, being the practicallest Expositors, of the Apostles: from them have I deduced the frequentest of my examples. This I can assure, that this same self denying, world-denying way of mortifying: was not, in those Ages, censured to be Popery. of which had this mortification any tack or relish: both my Iudgement and affection, would be averse enough; from becoming Brokers for it. Most known it is, that the examples of those plot-lesse Mortifiers; brought uncredible accesses unto Christs kingdom: and that in the most licentious Nations and Ages. And how highly God almighty expressed his being pleased with them: the many miracles and blessings, which by them he vouchsafed to his Church; are abundant witnesses. And these not storied, in uncertain Legends: for which of the Fathers, hath not written them with admiration? Ill luck should both they, and I encounter with,( and the Readers with worse) should their examples now onely become unfruitful. A more unhappiness were it, for any to malign them. which I am confident none will do, but the guilty. Such, as maintaining too magnificent an opinion of their own holinesse: shall like, Pachomius 
Palladius; in Histor. Lausiaca. in Macario.  disciples, grumble at the more mortified Macarius; for out-doing them in the austerities they professed. But the number of these, will be less, if this Doctrine takes.  
My Intentions,( God knows) are honest. and with the same diligence I have written, will I pray: that God would vouchsafe a blessing to them. For the more hopeful attaining whereof, I most humbly entreat the joining of your zealous prayers: o you beloved of God. unto whose highest patronage, I hearty commend you all: my most honoured patrons. Resting  
From your Patronage, and my Parish, of Saint Albans Woodstreet London. june 8. 1637. Your ever thankful and obliged clerk, WILLIAM WATS.   

Imprimatur.  
SA: BAKER. Maii 22. 1637. Modo intra 3. menses proxime sequentes.   

MORTIFICATION apostolical.  COLOSS. 3. Part of the fifth verse. 
mortify therefore.  
PEntecoste,( as the Fathers 
council Nicaen. can. 20. tertul: 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 fifty daies betwixt Easter and Whitsunday) primitively, was the cheerfullest and most festival, of all the year. These, we pass over with all rejoicing, says Tertullian 
L. de Jejun: c. 14. . The joyful Hallelujah, was now their daily anthem at the Altar; says Saint Augustine 
Epist. 119. c. 15. . Every working-day, now; had the privilege of a Sunday: say the Nicene council, and Tertullian 
Can. 20. tart. lib. de Corona. c. 3. . They used no devotion now, that might afflict them▪ not so much as kneel 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. tertul. l. de Corona c. 3. council. Nicaen. c. 20. . All this Ioy, was for our blessed Saviours Resurrection, say Saint jerome 
In Pro●mio Epist ad Ephes. , and Saint Augustine 
Epist. 119. c. 15. . And makes not all this, a Text of Mortification to appear unseasonable?  
Especially falling, therewithal; to bee unsuitable to the Church-Service. The Epistle for the day, exhorts to hospitality: primitively at this time of the year frequented. We release or intermit all fasting, for this time: says Saint Augustine 
ubi supra. . Yea we hold it a sin( nefas) to fast in these fifty dayes, says Tertullian 
De Corona. c. 3. . For the Ioy of our Saviours Resurrection; increased with the rejoicing 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 ways profaned, with that riot and game, wee keep Christmas, now: the unchristian example whereof, Hector Boetius 
In Hist: Scot. l. 9. p. 160.  tells us; was first brought into our island by King Arthurs soldiers, after their taking of york city.  
This Sunday, also, the Gospel speaks of Comforting, not of Mortifying. So that this way, too; the Text appears unseasonable.  
Generally, I glory to be an imitator of the holy Primitives: an Obedient of the Church of England: and no meddler with our Novellers, that are given to change. Dr. barns 
This he did to confute his adversary: but spoiled a good cause, by indiscreet naming and provoking Steven gardener to a Cock-fight. 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.  first broken the custom of preaching upon the Gospel for the day: taking another mans Text in his Sermon at Pauls cross. As Cartwright,( contrary to the practise of all, or the most Reformed Churches 
The Lutheran Churches, are so punctual, that they print the appointed Texts, in their almanacs. The Order for the English Churches in denmark, &c. 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 Strasburgh: set out by Valeran 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 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 forms of prayer before Sermon: the latter( which he says 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 johannes 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 yeares, 1585, 1586, and 1587: the forms 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, appoint forms of Prayers or Confession, 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 
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 newness of life; nor by setting our affection on heavenly things, ascend after him: till wee have been dead, and our life hidden with him; 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! there is a Therefore in the Time, as well as in the Text: that calls for mortifying. Where Gods judgements,( as at this present) have interrupted the Churches order of rejoicing; the Preacher is to serve the time, rather then the custom. 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 solemn mortification of a three daies Fast; as in the beginning of the last week: and to make a litany, to bee sung in a barefooted Procession; upon the great, and at other times most festival day, of the Ascension.  
A greater occasion( God help us) wee have at this present: 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 wee killed all the year long; and are as sheep the second year appointed to the slaughter: 
Psal. 44. 22.  may we say to sin. Ira dei, est venenum: Gods anger, is most strong poison: 'tis that which makes the plague to be infectious. No such Antidote or Preservative against it, as Mortification.  
Yea the very dim light of nature, discovered thus much direction unto the Gentiles: to appease their gods in such cases, with a barefooted procession. Nud pedalia instituuntur, says 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 continency; losing, or putting off many a frugal meal; 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. ay, this is the way, even to make the sickness itself; to die of the plague: and to procure the almighty to execute what he threatened by his Prophet 
Hosea. 13. 14. , O Death I will 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 kingdom. Yea in Norwich diocese 
Records of that bishopric.  alone; eight hundred Parsons of Churches died in one year. This continuing in London all the winter, and the next Spring: in the end of May, ceased, there, unexpectedly. Gods hand is not shortened 
Esa. 59. 1. , a general, and a sincere mortification, might all in good time, procure the sun of righteousness, to arise with healing in his wings 
Mal. 4. 2. . mortify therefore. the Text is very seasonable.  
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 four first verses: comes here to the ordering of their Moralities, in the fifth. And necessary. In points of Knowledge or of Faith: how strong soever our Intellectuals be; if our morals be nought, all is nought. In point of Government; your honourable Bench of scarlet, should not so often bee troubled with Offenders: could we Pulpit-men first have mortified their moralities. With you Lay men, I believe; our moral demonstrations conclude more strongly then our logical. and with us Clergy men, believe you; the civill, honest, moral man, that is a conscionable Practiser: is allowed for a better Christian, then the fruitless and onely verbal Professor. Tis Mortification, now, which must correct, the enormities of our Morals; and that must civilize our Conversations. mortify therefore.  
Division. The two words, make two Parts. First an Exhortation to a duty: mortify. 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 mortify.  
The End, is still the first Argument in persuading. And the End for which I would persuade you to mortify, is twofold.  

First to stay our further provoking of Gods Anger.  
Secondly, to fit and dispose ourselves, 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 sins, which cannot but provoke him. Nor is there any so sure a means to work that, as by disabling sin in the Causes of it. even to mortify Lust, and all evil Concupiscence in us. The way to quench a Scarre-fire, is not to throw away your water, upon the top of the flamme: but to dash it upon the roote or fountain, of this or that branch of it. 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; yet is its flamme maintained, by our fleshliness. Tis our flesh; tis our body, then; that must be mortified: and by that means must Lust come to be disabled. sin reigns in the body 
Rom. 6. 12. . Whosoever, then, would have the body of sin destroyed in him 
Rom. 6. 6. : must mortify the deeds of the body 
Rom. 8. 13. . nor is there any means to do that, but the practise of the Apostle: to keep 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 captivity to the law of sin, 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 methodical going about their Mortifying.  
First, to endeavour how to bring ourselves out of love with sin: and then to bring it into hatred with us. Both these will the easilier be brought to pass; by seriously considering the ugly nature of sin in itself: and by taking notice, withall, of the danger it hath already engaged us in.  
And that as well some particular sin; which is against our present and private good purpose: as against sin in general.  
See examples of good men, in both of them. The holy Primitive Fathers, 
{αβγδ}. virginity and fingle life, is a high matter: which ranks a man in equality with the Angels. Nazianzen. Orat. 20.  were great Professors of Chastity, in their own bodies: which rather then the zealous Origen would corrupt; he protested himself( being put to one of them) willing rather to commit Idolatry, then 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 grief was gone, some motions begin to rebel in him: prayed God, the second time, rather to have his head-ache restored, then his lust trouble him 
Vita Basil●. . Twas a higher expression, yet; of an old Mortifier: who protested he had rather fall into Hell, then into sin 
Pallad. in Hist. Laus. . By these Examples you may perceive, the zeal by some good men conceived against sin. But if we cannot hate sin, at first, with so perfect a hatred: let us yet endeavour so far to hate it, as to be contented for to leave it: though together with it, wee foregoe either the pleasures or the profits, that heretofore we enjoyed by it. And let this be something towards the first direction.  
The second, may be some such thing as this. even to set our reasons to answer and to satisfy, the Arguments and objections of the Tempter; by which he diswades us from forsaking of our sins. As, That sin now reigns, by a kind of law in us. The Apostle found a law in his members 
Rom. 7. 23. . Now tis hard to control a law: which both the members, and the Will; have contentedly, already, submitted to. yea sin makes itself as it were necessary unto us. Saint Augustine 
Confess. lib. 8. cap. 11.  tells us, how in the very Agony of his conversion, when he had already licensed and shaken off his old pleasures: they shock him by the garment of his flesh, and rowned 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 sin; to tame your body and to beate it under: it takes the law of you presently: it pleads custom; the Charter of its Corporation; and Reason of State with you. As, Take heed, of these same tamings, and these same Mortifyings: lest whilst you disable lust, you decay not strength and health too. yea whiles you weed up the tares, you pluck not up the good corn with it 
Math. 13. 30. . Thus like a man shot with a barbed arrow, the very flesh must be cut, before you get the rankling head out of it. If you object; Qui pascit ventrem, nutrit hostem, he that pampers his belly, nurses up a bosom enemy: it instantly returns the Argument upon you: Qui non nutrit ventrem, necat civem, He that maintains not his belly, breaks a Citizen: and that, you know, is a dangerous matter. Some such like, are sins Arguments: flesh and blood will never be tonguetyed in his own business; Ile assure you.  
Whereunto, these sound Answers may be returned; That Mortifiers desire not to kill the Gibeonites, but to make them serviceable 
josuah. 9. 21. . That wee may safely mortify 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 limbs; and yet make them as useless to him, as those of a dead man, or of a carcase. That the death desired by Mortifyers; though it be indeed, a kind of martyrdom: yet is it but vivum martyrium; a living martyrdom. Caro ante hominem suum praemortua; as Tertullian 
Tertullian. , neatly, and highly: to kill the flesh, and leave the man alive. which in plainer terms, is expressed by the devout 
{αβγδ}. In Scala. Paradisi Schol. 7. p. 27. , Climachus, He that is mortified in his soul, 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 repress corrupt nature, to restrain lawless actions; to control rank affections, and masterly passions in us. Which yet for all its Law, and custom pleading: is in a good degree faisable. for whatsoever wrestlings with flesh and blood 
Eph. 6. 12. , wee at first be put to collar with: sin, at last, like the Giant Antaeus, will put itself out of breath with struggling: 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 grows sick of it: and by our pressing and pursuing, it pines away itself into a consumption. 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; even laid himself down a sleeping. son, son, said the old man: do 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 disesteem the vain 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 yourselves with a vain 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: lo! 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 pled) that you had then done mortifying. Oh no! Saint Chrysostome 
Chrysost. , compares a man to a Picture, and to a corselet: which though made clean to day, will yet contract dust and rust again, by to morrow. Your corn will come up with chaff and weeds: though sown never so clean. The Serpent seeming dead all the winter: upon the first Clapp of Thunder, will start up again 
Nazianzen. . The Sow may have washed her hid: but as long as her swinish nature remaines, shee'l to the mire again 
2 Pet. 2. 22. . So notwithstanding sin were once washed away, by baptism; or the Sinner, upon Repentance, oft-times absolved by God, or by the Church: yet so long as the foams, his corrupt inclinations remain; they may again endanger to un-mortifie him. Yea, though there be but a very little Corruption remaining in him: a sin not so big as sodom, but as Zoar. is it not a little one? yet sins fowle will make shift to live by it 
Gen. 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 hermit, to a young Practitioner in mortification. who perceiving after some hardships and tamings of his body; lust now already weakened: overlooked God twas now dead in him. Stay, young man( said the old beaten soldier) stay! The devil is not yet dead. On my word, though an inclination to this or that sin; may for the time seem dead: yet as long as the devil is alive, he is able {αβγδ}, to stir up his own ungracious gift again in us, by the putting on of his hands 
2 Tim. 1. 6. . even to blow the smoking flax 
Matth. 12. 20. , up into a skarre-fire. mortify 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 sins, which procure it.   

The second End of Mortification. To put ourselves into a hopeful way, of procuring Gods favour.  
And there are but two ways, for us to do this. The first, by rendering ourselves conformable unto Christ in his Sufferings; by which God was well pleased 
mat. 3. 17. . And secondly, by preparing and fitting of our Bodies, to become a Sacrifice: after which, God used to bee appeased 
Gen. 8. 21. . And mortification does both these, admirably.  

1. Mortification conforms us to Christs sufferings.  
And that most lively. Christus crucifixus, est Idea mortificationis nostrae, said the holy Climachus 
Climachus. . Christ crucified, is the perfect pattern 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 likeness of his death 
Rom. 6. 5, 6. : and we must answer him in his sufferings. I bear in my body, the marks of the Lord Iesus, said our mortified Apostle 
Gal. 6. 17. . Which were not the marks only of the whips; or the teeth of the beasts foughten withall at Ephesus 
1 Cor. 15. 32. , in Christs quarrel: but as St. jerome interprets it 
jerome in Gal. 6. , 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 
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.  says Saint Peter flying from his martyrdom, sometimes did, at Rome gates. Suppose, I say, thou shouldst thus see him, bearing 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 crowned with thorns; thine with beaver. mine bowed down: and thine advanced upon a stiff neck; ever ambitious to be put foremost. My body pined: and thine pampered. my hands cloued with iron: thine with gold. mine eyes sunk with leanness: thine strutting out with fatness. My body in a winding-sheete: 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: no marvel if God, another day, say to him, Depart from me, I know you not 
Mat. 7. 23. . learn, then, to mortify. the liker wee bee unto our Saviour: the fitter will his robe of righteousness sit upon us. Yea, the likeness will even inveigle our indulgent Father: to cast the more gracious eye towards us. But till then, how should he be well pleased towards us?   

Second means of procuring Gods favour:  
By fitting our bodies, to become a Sacrifice to him.  
No man must appear 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 critical misconstruction of his commandement. {αβγδ}. sand heads to Saturnes Altars and men unto the Father. In which verse, because {αβγδ} signified Heads, in general; they gave him onyon-heads. and because {αβγδ} signified not onely a man, but Lights too: they set him up candles-ends, to see his onions by. Our Sacrifice, must be a real one: of men and heads, too, Yet need wee not, as the Legend 
Dionisij Areopagitae vita.  tells of Saint Denys: who took up his own cut-off head in his hand; and carried it to the place, where now is his own 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 avoid that unhappiness, in the comic 
P●autus in Poen. Act. 2. Sc. 1. : Vt sacrificem semper, nec unquam litem, always be offering sacrifices, yet never appease the deity: know we the Godhead onely to be appeased, with the Sacrifices of his own appointing. Let these three Conditions, therefore, qualify our Sacrifices: which used to commend the Ancients. Whereof one to bee in the Matter: the second, in the form: and the last, in the Solemnites of the Offering.  

1. Condition of our Sacrifice: In the choice of the Matter or Thing to bee sacrificed.  
That it be some {αβγδ}, the best of the spoils 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. .  
Victima, quae dextrâ cecidit victrice, vocatur:  
Hostibus à caesis, Hostia nomen habet.  
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 war in our members 
Rom. 7. 23. . that Law of unregeneration, which still rebells in us 
james 4 1. james 4. 4. . that same friendship of the world 
Rom. 8. 7. : and that same carnal mind f: both which are Enmity with God. Needs must He take it better, to have the spoils of his own, and of his childrens enemies: to be sacrificed up unto him. When the heads of these sons of Saul( which procure the plague) are hanged up unto the Lord: then will he be appeased 
2 Sam. 21. 6.  And not till then.   

2. Condition: in the form.  
That there be Physica mutatio, 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 chased: the Proud, Humble: the Intemperate, Sober: and the Covetous, become liberal.  
And this Condition, will also be a trial to thee: to discern how forward thou art in thy Sacrifice: how sound and sincere it is: yea, and how well it is accepted.  
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 deity 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 own fire with us 
Gen. 22. 6. . Whats this, but a zeal according unto knowledge 
Rom. 10. 2. ?  
Secondly, that we bind the Sacrifice with wards, yea even unto the horns of the Altar 
Psal. 118. 27.  Without we tie our bodies to it, with a firmness of resolution: they will start at the first hardship of Mortification, and will never abide by it. We must oblige and tie ourselves, therefore, to some certain Rules, and ways, and Times of Mortification( as 
St. 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 find 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 sins, for the expiating whereof, he now offered it. overdoing a prayer withall, unto God, for his acceptance and his pardon. The rabbis say 
See Marius in Leviticum. c. 5. n. XVI. , that the Sacrifice were worth nothing, without {αβγδ} Tescuba ve-jiddin; Repentance and 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 down upon the ground. expressly is Confession enjoined before a Sacrifice 
Numb. 5. 7. : The Iewes form of Confession, was an honest plain one. I beseech thee of thy mercy, o Lord; I have sinned; I have done wickedly; I have gone astray, behold it repenteth me; I am ashamed, and I will no more do it 
See Marius in the place fore-quoted. .  
And thus in our Sacrifices, ought we to do. Bodily exercise profiteth little 
1 Tim. 4 8. , saith 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●. jerome, in Nahum. cap. 2. Palladius in Histor. Lausiaca ubique. Theodoret in Sancti●▪ ubique. ) none of these Mortifications singly by themselves, nor altogether; do little advance towards godliness, or towards Holinesse. Nay, nor to taming of lust, neither: except enlivened with Prayer, with Repentance; with Confession and Amendment. The jewish Essens were wonderful strict mortifyers: as we learn by Philo and Eusebius 
Philo. lib. {αβγδ}. Euseb. Hist. l. 2. c. 16. . They, by the Diogenes's or cynic Philosophers, were very much imitated. The Circumcellian heretics in Optatus and St. Augustine 
Optat. Milevit. lib. 3. August. in Psal. 132. : and Mithra's Souldiers or Votaries, mentioned by justin Martyr and Tertullian 
Justin. in Dialog. tertul. de Coron. c. ult. , were inimitably prodigious in their hardships: as having by practise so enured their bodies, as to go {αβγδ}, thorough fire and frost; and to endure forty several kinds of torments. Yet could none of all these Exercisers, make any thing of it. The cynics were but esteemed Impostors, {αβγδ} in Saint jerome 
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 heretics, or Halfe-Christians, by Epiphanius 
Haeresi. 29. , Touch not, Taste not, Handle not: were the Essens dogmata. For the Rules in this part of that Chapter, does the learned Scaliger interpret of the Essens 
Elencho Trihaeres. c. 27. p. 213. . Saint Paul says they held not the head, which is Christ, but were vainly puffed up with their fleshly minds 
Coloss. 2▪ 18, 19. . The Circumcellian heretics, were the very Gipsies of Religion 
Isidor●▪ de office. lib. 2. cap. 16. . Of no higher form in Christs school, were the Order of Whipping friars; by Wise men placed. Bedles and Bedlams, verily: who with whips and spur rowels, oftentimes: tare their flesh from the very bones, with their merciless disciplining. Yea so inhuman 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 is 
Cyprian, in Epist. ; of the Heathens torturing of the Martyrs. Such have the Papists, now adays, in Italy; to adorn and gayifie their Processions. To such a one, the Boyes in admyring and applauding manner will cry, O te beato, o te felice, o blessed, o happy thou. and thats all, I know, he hath for it: excepting the poor hire, given the wretch by the friars, for his good service. For who hath required these things at your hands 
Esay 1. 12. . Such barbarisms, surely, can no more appease God, then Baals priests could; by cutting themselves with razors and with launces 
1 King. 18. 28. . 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; that in such like Popish Processions; whipped their bare shoulders with yarn dipped in blood: which made as good a show, as coppar lace does at a mask by torch-light. For the other Whippers, I no more admire them, but think as easily they may be hired: as souldiers may, for a Dollar and a Dozen of beer; in a town of garrison: to take the Strappado for one another.  
Well! the Law is, That Butchers may not be of a jury. We may not take these mens verdicts, how we ought to mortify. These same Flagellatores or Whipping friars: broke into the roman Church, not full 400 yeares ago: just with those other Whipsters, the schoolmen 
See Helvici Chronolog. Ann. 1261. . Now the Apostles and the Primitive Fathers, knew how to mortify; before they were born. several 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.  tells us of angel and Divell-worshippers: that were very careful in forbearing Wine, Flesh-meates, and Venery: So that all is nothing, except Truth of Religion goes with it. Most rightly said St. jerome, {αβγδ} plurimum praestat,& vitae continentia, supper mortificatione lumborum: tamen nihil ita mortificat, ut cognitio veritatis 
Hierom. in Nahum. c. 2. p. 175. . Exercise, and continency of living, help very much, indeed; towards mortifying of the reins: but yet nothing mortifies so much, as the knowledge of the truth. sanctify them through thy truth 
joh. 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: said 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 obtains a blessing for it: and that Confession discharges the Conscience of the Sinner, as well as hardship keeps down the corruption of the body. Tis a mixed action, therefore: for this Salt and oil; must be added to our Sacrifice. The Primitive Fathers, for this reason; conjoined Exhomologeses, or Confessions, to their Stationes 
Stations, are Fasts: saith St. Ambrose. Serm. 36. , or solemn fastings. Irenaeus 
iron. lib. 4. c. 45.  tells us, they learned this Discipline from David: who after his two great sins, made his( 51) psalm of Confession. Yea their private Fasts, they held in a Church: as wee learn by Tertullian 
Lib. ad Martyras. c. ult. . there stood they praying all day long, say many Fathers. But of this, more afterwards 
When wee speak 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 do it.      

2. Part: The Manner how to mortify.  

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 learned, 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 sin 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 means to get that; is to get a sound humiliation. And the ground of humiliation, he makes a loathing of sin. and, by and by; Humiliation consisteth in an abstaining from sin. Thus goes he round, as in a circled; making the means to get a thing, the same with the thing itself: yea and as difficult to obtain, as the thing which it is made a means of. The usual way for Saint marks disciples, to get humility; was by hard labour. Humilitatem cordis, contritione laboris acquirere 
Cassian de Institut: l. 1. c. 3. . All the other,( God knows) will but make a speculative and an ayery mortification. Yea tis mortification itself; that must work this mans means and grounds, of mortification. For if the speculative helps, by these men projected; 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: then have the Prophets, the Apostles, and the Primitives cleansed their hearts in vain; yea, and in vain been chastened every morning 
Psal. 73. 12, 13. . Twas a good one of the reverend and solid 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 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: to loathe sin; 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 far otherwise of this most necessary devotion: and their Rules for performing of it; they deduced from the practise 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 
2 Sam. 12. 16. . To go barefoot; they received from Him, also 
2 Sam. 15. 30 : who with his followers went thus; when he fled from Absolom. yea, and from Esay too: whom God commanded to go barefoot; which he did at least three yeares together. Esay 20. 2, 3. Their sackcloth and Ashes: they received from 
Dan. 9. 3, 4.  Daniel and the Ninivites 
jonah 3. 8. . To tame their bodies, and bring them under subjection; they took up from Saint 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 mark, 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 form of Mortifying: which is thus described by Tertullian 
tertul. l. de penitent. c. 9. . Mortification is a Discipline of humbling a man: which enjoins him such a conversation, as draws down mercy from the almighty. It prescribes( says he) a mans diet to bee 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. to mourn, to sigh, to weep, to watch, to pray: yea, and never to cease the importunity of these exercises; till God says to him, as to Elias in his fast in the Cave: What dost 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, enjoined unto others. First, Mortifications Inward, and habitual. Secondly, Outward and practical. Thirdly, Imposed, or penal.  

1. Kind of Mortification: Inward, habitual, or Infused.  
This I call that inward habit, 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: says S. Augustine. confess. lib. 8. c. 6. Yea in so high esteem, that S Athanasius wrote his life. : hearing it red at Church, Sell all, and give to the poor, and follow me: apprehending himself to bee personally spoken unto; presently went and did it 
Athanas. in vita S. Anthonij. p. 452. .  
Saint Augustine hearing a voice calling to him, Take up and red, Take up and red: 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 
Aug. Confess. l. 8. c. 12. . This is the over-ruling act of Gods holy Spirit working with his word. which sometimes, is brought to pass by holy motions and Inspirations: other-times it is the effect of good prayers; good books; good Sermons; or good examples. It proceeds not from the man himself. tis not of the will of the flesh, nor of the will of man 
John. 1. 13. . but of Gods grace, onely. Qui non solùm suscitat mortuos in peccatis: said ainae affectus concitat, ad desiderium suscitationis, who not onely raiseth up those that are dead in trespasses and sins; but stirs up the affections of their souls, strongly to desire to be raised: says the school man 
Gerson. . Tis Operatio dimanans ab infusa gratiâ: An operation flowing from divine Grace, says a Father 
S. Hilary. . Thus God begins the Mortification: even by infusing a grace into us, to desire, and to endeavour it.  
Now this Infused Grace works upon the soul towards Mortification: more feelingly, these three ways.  
First, it brings him into such a hatred of pleasures, as that it arms him with a firm Resolution to resist them.  
Secondly, yet withall 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.  
And, thirdly, That notwithstanding he diligently endeavours both these; yet having corruption and temptation enough within himself: it furnishes him with holy and mortifying meditations, enough; to clog and keep down those evil desires, when they arise in him.  

1. Way: Grace makes a man Resolve, not to sin.  
God bends the heart, and the whole Corporation of the Affections: to oppose sin. I am steadfastly purposed, says David. Whom resist, steadfast in the faith 
1 Pet. 5. 9. , bids Saint Peter. Grace mans up the soul, with that masculine and negative resolution; which Chastity assures itself withall: even to deny the motions of temptation. which not onely staves off the Tempter; but enforces him, like a denied Wooer, to go off blushing and despairing. Such a holy obstinacy,( if any thing) will make the devil blushy: would his complexion suffer it to be discovered. Yea, such of the Fathers 
As S. Athanasius, S. jerome. Palladius: Theodoret, and Ruffinus.  as have purposely written the lives of the Primitive Mortifiers: report, how the good men found it by their own experience; and sometimes by the devils confession: that such impregnable resolutions, enforced him to raise his sieges of temptation: as being beaten off at that Out-worke of Resolution. And what else should he do? The devil is, at least as wise, as a Dunkirker: who will never lay that ship aboard; where more blows, then prise, 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 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; which do so foully disturb our mortifying.   

2. Way. Grace makes a man wary to avoid the occasions of temptation.  
For be the Fort never so strong, or well man'd: yet it concerns the Castellan, to set strong guards about it: and to see the round be walked, continually. he 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, and the very Chances; might suggest or offer to him. When Poemen 
ruffian. lib. 3. n. 19. p. 498. ( one of the old mortifiers) had been visited by the Emperour Theodosius in his Cell: the good man fearing other Courtiers would do him that honor, too; removed his being, to avoid honouring. for saith he, I am afraid lest the devil should deceive me, by making me delight to be honoured 
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 look not upon a maid. and Salomons; not to look upon the wine, when it is read 
Pro. 23. 31. : and when the Herodian dance of it, moves itself aright in the cup. He suspects temptation in every thing. The eye is the first part, that is overcome, in any battle: 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 sense tempted: which delighteth to be deceived. A wandring and ranging eye: nothing more distracteth mortification. He that is wary to avoid the likelihoods, and suspicions of temptation: must resolve as Alipius did 
Aug. Confess. l. 6. c. 9. . even to shut up his eyes, when he comes among vanities. So,( says he) shall I be absent, whilst I am present: and at once overcome both the temptation and the tempter. Athanasius 
In vita Antonij.  tells a Story of Saint Anthony: who obtained of God by his prayers, to see what the devil was a doing. whom he saw very busy in laying snares, everywhere: namely in the Church, in the City, and in the house. so that a man could stir 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 covetousness 
Iudges 7. 21. : a dainty Moabitish damsel, for Zimries lust 
Numb. 25. 6. . Snares, for 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 circled. that necessary Calling of his; which is Gods hedge about him 
job 1. 10. .  
And in this Warynesse, is, the mortifying man careful to watch these two things especially. First, his own Inclinations; and thereby, his easiness to be lead into some particular Temptations. Secondly, to be well ware, of the wiliness of the Tempter. Both which, do much promote Mortification.  

1. The mortifying man, watches his own Inclinations.  
To some kinds of sins, a mans Complexion, his Age, or his Education; secretly may dispose him. Grace, therefore, bids him be jealous and watchful, over his own self. keep me, o Lord, from mine own self: was the prayer of a devout Father 
Augustine. . Thus if a man finds himself prove to lust; Gods Spirit bids him not come among women. They make sore eyes, said Alexander 
Q. Curtius. . Tis as safe looking against the sun, as against beauty. Excellens sensibile, corrumpit sensorium. If a man be subject to drunkenness, God bids him avoid good fellowes: whose very company, is the Toast and Rasher of intemperancy.  
Observe, therefore, thine own Inclinations to a sin: and when thou hast prayed God, Not to lead thee into Temptation; offer not thyself to it. Tis Tertullians Story 
De Spectaculis. c. 26. : how the devil having entred into a Christian woman, resolutely by this argument justified his right to her; Iustissimè( inquit) feci, in meo eam inveni, I did it most justly,( says he) for I found her in mine own Purlues: meaning in a play-house. Come not in the Tempters walk, then: he is a dangerous Ranger.  
If thou observest such a sin, to have the Master-spirit of thee; which thine is not able to resist: keep thy distance with it; and come not within the Sphere of its activity. Philosophers observe; that things of a magnetical virtue; do secretly attract the strength from that Body, which they draw to them. The Load-stone 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: which shall continually wear it in his pocket. Thus that darling and beloved sin, which secretly draws away thine inclination to it; inveigles thee like a harlot: with pretences of love to thee. her onely intent being, cunningly to draw away thy Substance, for her maintenance. Tis felony in a State, to maintain the Enemy. be true to thyself, then. that sin is to thee the most dangerous: which thine own Inclination, most easily, or most frequently draws thee to. Grace bids thee be wary of it.   

2. The Mortifier must watch the Tempters wiliness:  
And that, as well 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 casts 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 sin down-right, and in terms that were shallow. but pricks you on to do yourself right, or pleasure: and that now the opportunity well serves; to make, or to increase a fortune. under this dress, set he out his temptation, to our first parents: where besides his depth satanical, of laying his temptation upon the very grounds of human desires: he made semblance, withall, of a great preferment, by his means a coming to the Tempted. The three chief desirable things in the world; are greatness, beauty, and Knowledge: and he fitted Eve, with all of them 
Gen. 3. 5. . ye shall be like Gods. neither greatness, nor beauty; could desire beyond a likeness with the deity, in either of them. Knowing good and evil. in which, all that wisdom or Learning studies for; are comprehended.  
There's all variety, besides, 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.  
Now a mortified man, would have dealt wiselyer, in this case; or an innocent, then a sinnelesse. Whose ambition aspireth rather to obey God, then to be like him. is contented with the beauty he already hath: till God clarifies it into Glory. and desirous to know no more, then Christ crucified 
Gal. 6. 14. . And that even to make him the more mortified. 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.  
Cunningly, he turns the other end of the Perspective glass; which presents all things less to us. ye shall not die at all 
Gen. 3. 5. : said he to our first Parents. Even against this, too; is the mortifying man provided. who accuses himself; as fast as satan excuses sin. Of all sinners I am chief 
1 Tim. 1. 15. : said our Apostle. justus, in initio Sermonis est accusator sui; the just man, in the very beginning of his speech to God, becomes his own Accuser: saith St. Ambrose 
Ambros. in Psal. 118. .  
The Mortifying man hath learned thus much( among the rest) from the Church service: even to begin with Confession; which the devil had rather he should, with Magnificat.     

3. means, how Grace infused, helps to mortify: even by repressing evil thoughts, with mortifying meditations.  
As, first, Thoughts of Pride, it keeps down; by such considerations, as most vilify a man unto himself. As the earth he was made of: the mean birth, which perhaps he is descended of: the distance betwixt others, and himself: and especially betwixt God and himself. The vileness of his private sins: with the shane, and loss, and danger they would bring him too, were they discovered.  
Secondly, Thoughts of Security, he rowses up; by the meditations of death, and Iudgement. with the severe account he shall then be called to. The Hells he hath deserved: and how hopelessly desperate, his own means are; to avoid them.  
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 kingdom of God, is not meate and drink 
Rom. 14. 17 . Nature, would be satisfied with a little: pomp, with nothing. 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 Mat for their bed: a dish, and an earthen pot, for their householdstuff. All this, and themselves, they stowed into a poor Cell of their own building: no larger then they could lie along, and stand upright in 
jerome, in vit● Hilarionis. cap. 5 et Pallad: in Hist. Lausi c. sap●. . Nazianzen highly commends {αβγδ}, a life without householdstuff, and superfluities 
Nazianzen. Orat: 20. p. 357. . And by and by, describes Saint Basils( and his own) manner of living in the wilderness; to bee, with one coat, 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 back; and to be shackled with too long a train of riches, of businesses, or of Offices: would be but cumbersome to those that had a race to run. and but like long hair; to such as were to buffet with satan: which he would pluck them down by.  
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.  
And these, if you censure for Will-worship, or Superstition: take heed lest therewithal, you condemn not the Authors of them. even our blessed Saviour; with his Prophets and Apostles And if Saint Paul found cause in himself, to tame his body, and beate it under, by hungering, and thirsting; by could and nakedness 
2 Cor 11. 27. . Saint Timothy, by water drinking 
1 Tim. 5. 23  Saint Peter, by eating but once in two daies; as Saint jerome 
Hicrome.  tells us: and Saint james, by praying, till his knees were as hard as Camels hoofes: as says Eusebius 
Eusebius; ●ist. 2. c 26. : If these holy Apostles( I say,) who had so great an inward measure of the mortifying Spirit; found themselves, notwithstanding, to have need of these corporal abstinences: doubtless; it is lawful, at least( if not useful) for those that come farre-short of their graces. Yea, let me recommend this Observation, to you: That the holiest men, were ever the severest mortifiers. ay, and so esteemed in the learnedst and best Churches.  
Little hopes( God knows) I have; 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: and let God, in his good time and degree; work the rest with you. A many of you( I know) will take your un-christian liberty, whatsoever the Apostles did; or I shall say unto you. If therefore, for the present, I gain but thus much upon you; as for devotions sake to forbear a lace, a dish, a cup, a pipe, a pleasure, or a sin: I should be as glad, as Ignatius Loiola was sometimes said to be 
Ribadaneira, 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( says he) you will never persuade the young wickedness, to leave their old trade. Oh, saith he, if I could but hinder one of them, from dishonouring Christ but one night: I should esteem my labour very well bestowed. Twas either well done, or well made, of him.  
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. and that in their Labour, Diet, and apparel.  

1. Mortifying by Labour.  
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 red, 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. 33. where he affirmeth the western mortifiers, to have received this from the eastern, and from the Apostle.   

2. Their mortifying by Diet.  
They eat but by ounces: being less Meates-men, then our Lessians. Saint John Baptist, we see, neither eat bread, nor drank 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 pulse 
Nazianzen: Orat. de Amore paup. . By Eusebius wee find, that Saint james forbore both flesh and wine 
Euseb. Hist. l. 2. c. 22. . Clemens Alexandrinus also tells us, that Saint Matthewes food was Seeds, acorns,( or berryes) and herbs, without flesh meate, {αβγδ} 
Clem. Alex. Paedag. l. 2. c. 1. pag. 148.  Yea, 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 Chrysostome 
Chrysost: Hom. 16. in 1 Tim. 5. pag. 517. .  
marvel 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 of Saint mark; Cassian assures to be two Paxamidia or Paxamatia 
Cassian Institut. l. 4. c. 14. & Collatione. 12. c. 15. {αβγδ}. Suidas. biscuit. And Hesychius. {αβγδ}. Twice baked. , little course bisket-cakes, of five or six ounces a piece. The same may wee observe, by Saint Anthonyes bringing out four Paxamidia or biscuits, for himself and Paulus 
Pallad. in Hist. Lausiac. in vita Pauli Simplicis, p. 83. . These, Palladius says, were dry: as he notes also of others 
As Cap. 52. p. 145. , otherwhere. Ruffinus calls them dry bread 
ruffian. l. 3. n. 19. p 498. apud. Rosweyd. de Vitis Patrum. . So likewise does Pelagius 
Pelagius. num. 97. p 607. apud Rosweyd. . These biscuits, therefore, they softened 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 us 
Ruffia. 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 almighty 
To. 1. lib. de Moribus Ecclesiae. c 31. .  
Some had forcibly compounded with their stomacks, but to eat one meal in two or three dayes: as the same Father tells us 
S. Aug. ubi supra. cap. 33. . Thus abstemious were the jewish Essens: as Philo judaeus shows us. Which Epiphanius, likewise, applies unto some Christians 
Epiphan in Panario lib. 1. To. 2. haeresi. 29. n. 5. p. 120. .  
Their common abstinence, was to eat nothing until after Evening Prayer: as we learn by Palladius and Ruffinus 
ruffian. ubi supra. lib. 2. c. 7. pag. 464. . 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 
ubi supra. : who with much admiration, maketh mention of this strictness. Yea, and Paulinus,( a Christian Poet of the same Age) assures as much 
Paulinus. 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 hymns: which were continued for a great part 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 practise, 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( says Tertullian 
tertul. ibid. ) is void of all flesh-meates, broth and moist fruits: that so we might neither eat nor drink, any wynynesse. These feedings upon the driest, and least juicye meats: 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 wax strong by their feeding upon dry things. And this he other where 
Lib. 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 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. For( to say truth) our northern european 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 wonderful 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; he receives a Gift from God All-mightie, to go thorough with it.  
But though this severity of broath-lesse, and juyce-lesse diet, in their solemn Fasting dayes; hath been censured in Montanus: yet me thinks) tis far stranger which I find uncensured in Clemens Alexandrinus 
Clem. Alexan. pedagogue: l. 2. c. 1. pp. 141. and 142. . Namely, that orthodox Father, reprehends these broths, even in the old {αβγδ}, or Christian Feasts of Charity, as the Apostle calls them 
Iude ver. 12. . {αβγδ}. &c. Some( saith he) with an overliberall tongue, dare to style such dinners, as smell of the steeme of meats and broth: 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 deal better.  
As for strange examples, of extreme long fasting; rather then venture my credit with you, in not being believed: I refer( those that please) to seek 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. jerome 
jerome, 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 ago, the youngest of them; and none of them Papists.  
I might here increase your admirations, by giving strange examples of that sovereignty by them exercised, over their own 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 mortify all affections in them. Which was so zealous, that some of them would eat nothing, which had passed the fire; either by baking, boiling, roasting, or the like. As Macarius, Apollo: and divers others, in Palladius 
Palladius. cap. 19. pag. 55. &c. 52. p. 138. , Ruffinus 
ruffian. in vit● Apollinis.& saepe, apud Ros●weyd. de vitis Patrum. . The same Father likewise tells of some, that eat nothing but meal mingled with water. 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 savourinesse, to desire another mouthful.   

3. Their Mortifications by apparel.  
The habit 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 wear but one coat: no shoes, but sandals: over all which, a Mantle( like the Irish) is to be supposed; though the holy Text makes no mention of it. The coat 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 wear two of these coats at once; and that for warmnesse: which is yet forbidden to the Disciples. Cassian indeed tells us, that these severe mortifiers, were in some could Countries dispensed withall, to wear two coats. but this, by way of favour, onely. so also does St. jerome in Math. 10. 
In Matth. 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 bare. This was the very habit of the cynic Philosophers: as I learn by that curious Master-Critick, 
● Salmas. in No●is ad tertul. 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 cynics. The stuff of the Mantle, was course, and rough. The Baptists, was of camels hair; shaggie. For rough indeed, was the usual, and distinguishing wearing of the old Prophets: as appeareth by that of Zachary 
Zach. 13. 4. , from the roughness of his habit; not from the Esaw-nesse of his skin: was Eliah called a hairy man: and known to be a Prophet by it 
2 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 read, Heb. 11. 37. 
Heb. 11. 37.  And this is that, which our English Translation calls Eliahs Mantle: which indeed was his hood. This was it, which he threw upon Elisha at first: and which afterwards Elisha took up, at the Ascension of his Master. clearly does Clemens Alexandrinus, pedagogue, l. 2. c. 10. call it a Sheepes-skin. {αβγδ}. Elias came in a hood of sheeps skin d: And so does Saint John, Chrysostome 
Chrysost. in ● Acta: Homil. 4. p. 41. And Hierom. Epist. 28. Melot●n. reliquis in terri● : {αβγδ}. 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 canonical wearing of these Primitive mortifiers of Egypt; successors to the Disciples of St. mark: but also the reason is by him given, out of Hebrewes 11. 17. They wandered up and down in Sheepe-skins, &c. yea the end, is also there alleged: 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. 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. Pagnine 
Pagnine in {αβγδ}  notes, that {αβγδ},( the word used for Eliahs Mantle) sometimes signifies pallium pilosum, a hairy habit. Also that it was the badge or proper wearing of the Prophets. which, in the last place, he derives from {αβγδ}, Adar; to magnify. and {αβγδ}, he 
The Septuagi● translate it 〈◇〉.  translates either Pallium, or Magnificentia: a hood, 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 schools. The wearers, notwithstanding, either in the hoods of our universities, or in the robes of our Courts of Iustice, or of our Parliaments,( all which be of skins, and from hence derived) are secretly therewithal admonished; to remember their mortification, together with their magnificence.  
Now to our Athenian Graduates; may that mortifying conceit of the old Athenians; not unseasonably be applied▪ who though the better sort of them, ware an embroidered coat, called {αβγδ}; yet they bepaynted this, with grasshoppers: even to remember them of the earth they were taken from 
Clemens Alex. pedagogue. l. 2. cap. 10. p. 199. . Honour, had ever need of some remembrancer for to humble and to mortify it. And this was our Fore fathers intention; in making the hoods of Graduates, of Proctors, and of Iudges; of Morticinia, or dead beasts skins.  
Now for the ordinary colour of their garments; in the more mortified sort, it was that of the natural wearing of the sheep, undyed. White was a gay colour, in those Ages: which therefore Clemens Alexandrinus, 
See Clem. Alex. pedagogue. lib. 2 cap. 10. & cap. 11. lib. 3.  would not have Christians make to shine, with the Fullars Art. Abdias Babylonius, therefore, shows himself but a forger: to trick up St. bartholomew the Apostle, in a coat studded with purple: and in a mantle with four gems, one at each corner 
Abdias in A●ostolica Historia. ●ag. 96. .  
And whereas our blessed Saviour had forbidden shoes to his Disciples 
Mark. 6. 9. : he was herein also obeied by the primitive Mortifiers. Yea, Clemens Alexandrinus 
Clem. Alex. Paedag. l. 2. c. 11.  tells us out of that speech of St. John Baptist, whose Shoo latchet I am not worthy to unlose; 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) wee know by the Angells speech unto St. Peter, bind on thy sandals 
Acts 12. 8. . mere Soles, tied on with strings. Clemens Alexandrinus, hath a chapter 
pedagogue. l. 2. 11.  of the shoeing, of the primitive Christians: Where he says, {αβγδ}. Twas a very comely fashion, for a man to be barefooted; And for Asceticks, he, by and by, avows it to be the best way to be barefooted. Yea Tertullian 
tertul. 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 {αβγδ}, to {αβγδ} To be shodd, is to be bound: So was the conceit of the times.  is so severe; as to call both shoes and Sandals, Immundissimam pedum tutelam, a slovenly stinking defence of the feet: affirming it far better for the feet to beat liberty, though in the could: then to be put in the Shoe-makers stocks. Clemens Alexandrinus affirmeth Eliah to have gone barefooted. Saint Gregory Nazianzen makes Goers barefoot, to be imitators of apostolical spirited people {αβγδ}. Saint Augustine 
Aug. Confess. lib. 9. c. 6.  commends the valiantness of his Alipius; who in the taming of his body, did wear the frosty earth of Italy, with his bare feet. Yea the Primitive Egyptian Mortifyers, concluded Shoes to bee forbidden by our Lord 
Cass. de Instit. l. 1. c. 10. . as for Sandals, they forbore them too, when they came to Gods house: never wearing them but in their journeys, sickness; or extreme hote, or could weather.  
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 withall. yea, purposely with Saint John Baptist, refusing the softness of wool; for the harsh roughness of camels hair: as Clemens Alexandrinus says of him 
Loco citato. .  
Now all this thin diet and apparel, if it mortified not enough; they abated of it. Domabote, Aselle; Ile tame thee, thou ass; said one of them to his body. Minuam cibos; Ile take away thy provander, if that pricks thee. Yea they added sackcloth, to their bare flesh: as Clemens Alexandrinus 
Clem. Alex. pedagogue. l. 2. c. 10.  says, the Prophet Esay did. They would also lie upon the ground: Stand on their feet many hours together, even to weariness. Yea go in to the could water, to quench evil concupiscence in them. All these practices, are so common and so ordinary, in Saint Athanasius, Saint jerome, Palladius, Ruffinus, Theodoret; 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. Suffice it to know, that these men, and things in them; were written and commended, by such several Authors: as, in other things, were Adversaries to one another. namely by Saint jerome, 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 jerome 
See Pallad. in Hist. Lausiaca. c. 78. and the Note upon it. . Yea people severally affencted 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 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. 
mat. 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 until midnight 
Acts 20. 7. . Clemens Alexandrinus advices Christians to practise the Art of watchfulness: and by exercise, to gain upon their drowsiness. 
Clem. Alex. Paedag. l. 2. c. 9.  Yea good watchers, he compares to Angells: which( saith he) wee call {αβγδ}, watchmen. Late watchings, to pray, meditate, and read: we find so highly extolled in the Fathers.  
2. They loved to lie hard. The professed Mortifiers, had no other bed, then the ground, or a mat: 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, he calls the natural or kindly school of digestion.  
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: said Clemens Alexandrinus 
Clem. Alex. ibid. . This was Tertullians argument, to Christians to eat 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 otherwhere 
L. 2. ad uxor. c. 4.& 5. , he 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 justinian Martyr 
Just. Martyr. dialogo, cum Tryphone. ( 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. At midnight will I rise to give thankes unto thee, said the man after Gods own heart 
Psal. 119. 62. . mark here, that he praised not God, lying; but used to rise and do it. At other hours, the Saints may sing aloud upon their beds 
Psal. 149. 5. . And the Spouse may seek her Christ in the bed by night 
Cant. 3. 1. : but when a canonical hour 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 canonical hour. And this David was so careful 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 practise of the devout primitives; and the canonical nightly hours, in imitation of such examples observed, are so frequent; and known so commonly: that I had rather Francolinus 
Francolinus de Horis Canon● in his first four Chapters.  and Bonartius 
Bonartius de Institut. horar. Canon. c. 19. &c. , should have the thankes for discussing them; then further enlarge myself upon them. This Item, I dismiss you with. That who ever despiseth these night-devotions of the Ancients; shall know himself before-hand condemned by Saint jerome 
Hierom. Epist. 53. Et in tibro adversus Vigilantius.  in the person of Vigilantius the heretic: whom for this drowsy conceit, that Father new-named Dormitantius. wondering not a little, that the Bishop did not excommunicate him for it. It should appear also by Epiphanius 
Epiphan. Panario. Haeresi 42. p. 335. Refut. 35 , That martion the heretic( a hundred yeares, before this) had put off the Night-watch, and the devotion of it; to the Morning. and for gaining some colour of authority; to his layzinesse: had, in plain terms, 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 took for their authority, 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 forbear to take part with the old heretics, in reprehending them.  
True it is, that the nightly meetings, or before day-light assemblies of the Christians, near unto our Saviours time: were for fear of persecution 
See Plynies Epistle to Trajan. . But yet the devotion decayed not, with the Churches obtaining freedom: the ecclesiastical Stories of the third, fourth, and fifth hundred Ages; being plentiful 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 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.  
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 do; some things above measure 
2 Cor. 11. 23. 27. . In weariness and painfulness, in watchings often; in hunger and thirst, in fastings often; in could and nakedness. besides those things that came upon them daily, to fill up the rest of the afflictions of Christ in their flesh 
Colos. 1. 24. . But I make choice to instance, onely in the extraordinary Watchings and Fastings of the devouter Primitives.  
Before a greater festival; all the devouter sort of 
1. Their watchings extraordinary.  Christians, constantly repaired 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, between) to consecrate in one day: the Congregation repaired to the Church he 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 leisure could serve to come to them.  
But their observation of Easter-Eve, was yet more wonderful. 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 psalms and hymns: says Saint Gregory Nyssen 
Nyssen. Orat. 5. de Resur. . By all night, we mean till the first Cock-crowing: at which time, the holy Primitives broke up their solemn Lent-fasting. that being believed, to be the very precise time, of our Saviours Resurrection 
Niss●n. Orat. 2. . By this time, the solemn and public baptism,( annually on that, and Whitsun-Eve, administered) was also finished. and even then, the Congregation broke 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 
Chrysologus. Sermon 74. .  
Most precise and severe observers, were they of the 
2. Their Fastings extraordinary.  Lenten fast: which the whole Primitive Church believed, to be of apostolical institution. So that they had their Saviours, and his Apostles examples also; for that strictness. Yea, least their souls should have grown lean: they did alere& saginare se; nurse up and batten themselves( as Tertullians phrases are) with more Fasting Seasons in the year, 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 been cooled. But this, because lower then the times Primitive,( which I confine myself to) I leave you to red in my learned friend Filesacus 
Filesaci Opera varia: de quadragessima c. 3. : and in the Decrees of Burchard 
Burch l. 19. c. 5. .  
I pass by their observation of the wednesdays and Fridayes fast, weekly: which Epiphanius 
Epiphan. Panario. To. 1. Haeresi. 77. n. 6. p. 910. ( among many others) assures us to bee of apostolical Institution. Even these two dayes, the strict old Fathers; did yet observe with more severity. Beyond all which, all solemner Actions or Occasions of the Church; were begun with a Fast. When the Church desired Saint John, to writ his gospel: the Apostle appointed a Fast for the God speed of it, all the world over 
jerome Proae●io in Matthaeum. . When Ministers were to be ordained; the Church fasted, and prayed for them: which they learned from the Apostles doing so, upon the like occasions 
Act. 13. 3. Act. 14. 23. . And hence have the Iejunia quatuor Temporum, our four Ember weekes; their original. add hereunto, that he was no body in those devouter dayes; which kept not his Stations or votive fasts: to obtain some private blessing, for himself 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 intimateth 
tertul. l. de Jejun. cap. 10. . The word was not onely taken from Soldiers; and their standing to maintain their post or Guard, so long time 
tertul. l. de Orat. c. 14. : but was given occasion to, by that of our Saviour; when ye stand to pray 
Mark 11. 25. . Yea Tertullian 
tertul. l. de Anima. c. 48.  says, that the Prophet Daniel, withered away himself with a three weekes Station: or fasting and prayer. And from these Masters, the Church learned the Devotion.  
Now these Stations or personal 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 seems they withdrew themselves to some private corner of the Church; after the first Service, when the Catechumeni or unbaptised were put out. So much Tertullian intimates, 
tertul. l. de Orat. c. 14.  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 Dyptichs. Tertullian means, that these Fasters thinking their Fast would be broken, should they eat the Lords body: forbore to communicate. 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. So Bishop Fructuosus 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 drink: 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 book de Oratione; 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 Saviours example on the cross: who dying at that hour, refused to drink, though he 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 catholic was so famous for these devotions; and oftentimes so miraculous: that even the very heretics,( either for vaine-glories sake, or to procure the more reverence to their falshoods) would not omit to contend with the orthodox Christians, in them. The Arrians 
Anastasius Nicaenus: apud Filesac. de Quadragesima. c. 7.  hereupon, eeked out their Lent: by adding another week to it. Montanus became so vehement a patron, for Chastity and for Fasting: that his zeal turned into fury; and became part of his heresy 
jerome, 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 Admirers to them; by their show of chastity and severe continency: says St. Augustine 
Aug. l de Moribus Ecclesiae. c. 1. . Yea, and which I most admire; even the Macedonian heretics, that denied the deity 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. enjoined Mortifications.  
'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; 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 daily. 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, as helped to mortify the Sinner: not to make him ridiculous. As to make a Priest Skull in a kitchen, for a day; whom to morrow they should reverence at the Altar. Much less enjoined they such a number or Bead-rowe of Prayers, for a Penance: and then allow the Penitents to play them away. The practise, 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, 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 tamed their bodies, in good earnest▪ and that both to stay sin in themselves: and consequently, to make stay of of Gods wrath and judgements. And this were they so successful in: that Tertullian 
tertul. in Apolog. cap. 40.  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?  
Where, now, is the Spirit of these Eliahs 
2. King. 2. 14. 15. ? Oh that we had it! not doubled; but even half of it: in these our delicater dayes. So far wee are from mortifying, that I fear, the apostolical practise wee have heard of: some amongst us, in their hearts may censure for Will-worship, for Superstition, or for Popery.  
Popery! I mislike hearty: even all of it: and as cordially as any man. Yea let others take heed, they do not the Papists more honour then they mean them; by making this Doctrine to be Popery.  
Know we, in the mean time, that the way of our living, can never breed an Eliah or a David: and if the Age does; Lord how he is censured! Yea truly( me thinks) Religion for the practise of it, is now so much altered: that should the Fathers of the Nicene council, now live again; they could hardly discern it for the same thing. In matters of Faith, indeed, and of opinion: We, of all modern Churches, approach nearest to the Apostolically Primitive. But for matters 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, condemn them into our Purgatory; when they enjoy a place of rest, in Gods secret. The plot will never take, God knows: of our hoping to justify our own remissness, by censuring of their strictness.  
What other mortification, now adays, think such of; as have but too much need of it: then what Tertullian 
tertul. l. de penitent. c. 11.  makes himself pleasant with? Come, bring the Curling-Irons, my Perfumes, my Fucus and Complexions, and the last new fashion: the richest wine, and best meate that can be gotten. And if a friend should ask, what means all this? Tell him, Thou hast sorely offended God, art in danger of damnation: and art in this sort about to macerate and mortify thy proud flesh; and to reconcile thy offended God unto thee. Were not this a delicate way, think you, to stay a Plague, or a Drought with?  
But when, indeed, you do go about mortifying: in your own Consciences, whether is the sincerer way; yours, or that of the apostolical Primitives? What theirs was; you have already heard. do but examine your own, a little: for indeed it will not endure overmuch examining. When the Piety of the State, last year, appointed a Fast for the removing of these public judgements: 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 own breakfast at home. A bit in a morning; a draft 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 mock, and 
34.  provoke God almighty.  
truly, 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 holiest means 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 increase of the sickness is doomed: and the weekly Bills produced, for the proof of it. But have they no surer word of prophesy 
2 Pet. 1. 19. ? What if the decrease of the sickness( blessed be God for it) should be retorted on them, now that there are no Sermons. Wert not an uncertain Argument? and hath not theirs, proved as uncertain? But how came they of Gods Closet, trow? Well! the apostolical Primitives, knew no such Doctrine.  
Preaching, indeed, is a blessed means: and God ever increase sound Preaching. but tis clean another thing, from what should mortify. namely, as of itself; and as Fasting and praying do. The use of it is, to teach you how to mortify: 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 do: and so mortify them, those ways. 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 tediousness: which it could not do by persuasion. God work that, in his good degree, and time; afterwards.  
He grant us grace, in the mean time; 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 judgements.  
Amen.      
FINIS.