A LENT-Sermon Preached in the Cathedral Church AT NORWICH, UPON A SHROVE SUNDAY.  
BY ROBERT SEPPENS Rector of Hingham in Norfolk.  
LONDON: Printed by M. C. for William Oliver, Bookseller, in the Marketplace in Norwich. 1679.   

To the very much Honoured Sir Philip Woodhouse Baronet.  
Most Honoured Sir,  
I Have profaned your name so far, as to prefix it to this trifle, not because I think it worthy of your sight or acceptance, but because it may be subservient to my design; and my design in this Paper is to give some check to the Luxury of this Age, and to retrieve the Ancient Discipline of the Church concerning Maceration of the Body, and to effect that, to recommend the example of great St. Paul the Apostle, and other Apostolic men who were followers of St. Paul, even as he was of Christ. It was a celebrious Sermon of Seneca, though a Heathen man, non ideo natus sum ut mancipium fiam corporis, I was not therefore born that I might become a slave of the Body; which you have somewhere illustrated by a Divine Poem, but made more illustrious by your Divine Life; for though you and your Ancestors have been renowned for your Hospitality and Noble House-keeping, yet I dare avouch it, there is no Ascetic living uses more moderation and abstinence, in eating and drinking than yourself. The Ascetic is in a manner forced to it by the Rules of his Order, but you do it out of pure choice. What Minucius Foelix saith of the first Christians, they did vivere grandia, live great things; I may say of you; you do vivere grandia, you live above the rate of the vulgar, you live above the rate of persons of your own Rank and Quality; you live above the rate of us ecclesiastics. There is no Ecclesiastic of us all spends more time in Holy Reading, and takes more pains in searching into the deep things of Theology than yourself. There are more great things of your life I could mention, as your great Loyalty to your Prince, your immense Charity to all Dissenters from you, your profound humility; but I am afraid I shall trespass upon your Modesty, as St. Ignatius the holy Martyr in one of his genuine Epistles says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they which commend me scourge me. I shall add no more but only this petition, which is, that you would pardon my presumption in using your name, and give me leave to subscribe myself what I really am,  
Most Honoured Sir, Your humble Servant Robert Seppens.   

A SERMON ON  1 COR. ix. 27. 
But I keep under my body and bring it into subjection.  
I Am come the second time upon a Shrove-Sunday (I cannot tell whether by chance or choice) to perform the Pulpit-Office of the day; and I know not how I should better manage that Province, than by minding you of the approaching Fast of Lent, nor how better to dispose you for that, than by presenting you with a Map of St. Paul's Austerities. If I should propound unto you this day the example of Christ's forty days fast in the Wilderness; you would say happily, that was Miraculous: quis sicut Dominus Deus noster? who is like unto the Lord our God? who by the power of his Divine Nature could support the frailties of his Human: well therefore we press not Christ's example, but humanum dicimus propter infirmitatem, we speak after the manner of man because of your infirmities. I bring you the example of a man, a mere man, that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Passions we are of, to direct you, and encourage you to the Christian Combats with your flesh in the following time of Lent.  
Whether St. Paul or the other Apostles kept the Fast of Lent formally, I know not, there are some in the world bold to avouch it: but if they did not, this I am sure of, they practised the duties of Lent precisely; and if we could but once agree about them, we should never fall out about the time. If it once be granted that the duties of Lent be lawful, and needful, surely there must be a time allowed them: for omnia tempus habent, there is a time for all things under the Sun. And that the Apostles observed the duties of Lent strictly, St. Paul is my Record in this place, who in the end of this Chapter Exhorting the Corinthians to contend and strive for the heavenly prize of Salvation, by a double example shows after what manner they should do it. 
1 Cor. ix. 25.  First by the example of the pugils, and Pancratiasts in the Grecian Combats. There every man, etc.  
And if they keep a strict regiment over their bodies to obtain a poor Silver Game, what should we do for the Golden prize of Salvation? And then by his own example derived from theirs; I therefore so run, not as uncertainly, so fight I not as one that beats the air. But I keep under my body and bring it into subjection.  
So my Text (you see) contains officium quadragessimale a Lent duty practised by St. Paul, or to keep ourselves to the Metaphor of fight, a Christian Combat, (as St. Augustine saith) Quadragessima diebus implendum, to be fought in days of Lent, wherein are four things to be observed.  
1. Pugil, the Champion, I.  
2. Antagonista, the adversary he fights against, his body.  
3. Modus pugnandi, the manner of his fight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I keep it under.  
4. Victoria, the victory he gets by this manner, I bring it into subjection.  
I begin with the first, The Pugil, or the Champion, St. Paul, I. St. Augustine thinks that St. Paul's name was changed from Saul to Paul, quia ex superbo factus est modicus. Paulum enim modicum est, because at his first Conversion he was turned from a proud man to be an humble man, for Paulus signifies little in Latin. Whether that was the true cause of the mutation of his name or no I know not. But that St. Paul, was Paulus little in his own eyes, appears by this: That even now when he had made a progress in Christianity, when he had advanced to a great degree of sanctity, yet he behaved haved not himself proudly, not presumptuously, not securely, he accounts not himself a Conqueror, but a fighter still. So fight I  
St. Paul was now a Saint of great perfection, and by looking upon the state of vulgar Christians; he might have justified himself by negatives as the Pharisee did, Lord I think thee, I am not as other men. He was Spiritual, when they were Carnal, he was strong when they were weak, he was a great proficient, when they were but incipients in the School of Christ.  
He was now an Apostle, in journeying often, in painfulness and weariness. In planting of the Gospel he had laboured more abundantly than all. 1. Cor. xv. 10.  
Not more abundantly than any one, but more abundantly than all together: Novissimus in ordine, primus in meritis, though he was last in order called to the Apostleship, yet he was first in labours, quia extremus licet, plus omnibus laboravit, though last, yet he laboured more than all.  
He was now a glorious Confessor in bonds and imprisonment. It was given to him not only to believe but to suffer also for the name of Christ. He had gone through various dangers, perils at Sea and perils at Land: Who of us could have endured half so much abroad, and not thought he might have had a supersedeas from this severe discipline of mortification?  
He was now acquainted with Visions and Revelations, he had been taken up into the third Heaven, and there heard things unutterable. Who could have been partaker of those exaltations, and not thought he had been exempted from the toilsome condition of warfaring men? But see here the excellency of St. Paul's temper: neither the sanctity of his life, nor the labours of his calling, nor the greatness of his sufferings, nor the height of his exaltations, nor the honour of his Divine Assumption could make him secure, nor puff him up with conceits of his own inconcussibility, but he remains a fighter still. When Moses came down from talking with God upon Mount Sinai, It is said the skin of his face shone, but he witted not of it. Though St. Paul's life so shined before men, that they might see the lustre of his sanctity; yet he himself witted not of it: for he saw not what he was, but what he was not; not what he had, but what he wanted; not how short others came of him, but how short himself came of the mark he aimed at. He considered not so much what height of Grace he had attained to, as what danger the highest degree was exposed to; and so not contenting himself to have apprehended, but forgetting those things, that were behind, he reached forth towards the things that were before, and pressed towards the mark of the prize of the high calling of God in Jesus Christ.  
Hear this then, thou that livest in pleasure and dwellest carelessly, that sayest regina sum, I am rich, and clothed with Scarlet, that singest to thy soul the fools requiem, Soul take thy ease, thou hast much Goods laid up for many years:  
That sayest with them in St. Bernard, Sufficit nobis, meliores esse nolumus, we have enough, we desire to be no better. Quae insania est, non quantum potes omnino facias cum nescis penitus quid tibi ad salutem sufficit? What a madness is it in thee, not to do all thou canst for salvation, when thou knowest, when thou hast done the most thou canst, that the Righteous shall scarcely be saved? Art thou more holy than St. Paul? Did he after such large acquisitions in Christ's Kingdom still contend for more, and dost thou content thyself with a modicum, a little upon a Knife's point? Gid St. Paul still hunger and thirst after Righteousness, and art thou satiate and cloyed with a little bit or moisel? Had St. Paul done so much, and yet not sure of the Crown? And dost thou who hast not done half so much, boast of thy assurance? Nay did St. Paul after all this, fear lest when he had Preached to others, he himself should become a castaway? And dost thou boast of thy Victory? Dost not thou see, that the tallest Trees are most exposed to the violence of storms and tempests, and the highest buildings to the injury of wind and weather? And dost not thou know, that the higher our station is in Grace, the more obnoxious we are to the Devils Temptations? For it grieves him (saith Tertullian) to see in the Saints of God tot mortis opera diruta, tot damnationis titulos erasos, itaque observat, oppugnat, obsidet. He marks them, he assaults them, he besiegeth them with the most exquisite temptations he hath: knowing if he overthrows them, their falls will prove like falls of mighty Cedars, beating down a great company of lower shrubs before them. And therefore be not high minded but fear, and work out your salvation with fear and trembling: considering we are not comprehensores, comprehensors, but viatores travellers; not in patriâ, our own Country, but in viâ upon our way thither; not in triumpho, but in militiâ, not in triumph but in warfare, & quamdiu in certamine sumus, nulla certa est victoria, as St. Jerom, so long as we are in the Combat, there is no victory certain. Let the same mind be in you, that was in St. Paul who for all his perfections, for all his sanctity gave not over the study of mortification, I keep under my body, etc.  
I pass to the second part. The Antagonist he fights against, his body, corpus meum my body. The skill of a Soldier is tried by his adversary. As St. Paul was an old Soldier of Christ, so he had many enemies to encounter in his Christian warfare, but quae pestis efficacior ad nocendum, 
Boctius.  quam familiaris inimicus? what plague is more powerful to hurt a man, than a familiar enemy? And what more familiar, than a man's own body.  
But that we labour not of ambiguities, we must distinguish here betwixt concupiscentiam corporis, & substantiam corporis, the lust of the body and the substance of the body. My body comprehends both, but principally the Lust of the body, less principally the Substance of the body.  
Principally (I say) the Lust of the body. That there is concupiscence remaining in the best Saints of God while they live here ad agonem, & certamen, I suppose is a truth granted by all good Christians. That that concupiscence is an adversary to us is in terms expressed by St. Paul. The flesh lusts against the spirit, Gal. v. 15. And by St. Peter, Dear beloved, I beseech you as pilgrims and strangers abstain from fleshly lusts which war against the soul, 1 Pet. two. 11. And if it lusts against the spirit, and wars against the soul, 'tis an adversary sure, and a most dangerous adversary too; because it fights not propriis viribus, by its own strength alone, but as a Confederate with the World and the Devil, it betrays us into their hands. The prince of this world cometh and hath nothing in me, saith our blessed Saviour, John xiv. 30. and therefore could do him no hurt: because he had nothing in him to work upon, but when the Prince of this world cometh to us, he hath something in us to take part with him against us. And therefore he order the matter so, that he tempts us not outwardly by word or sign, nor immediately by himself, but most commonly by the mediation of the flesh. As when he came to Eve, he hide himself in a creature, ut dolo hominem supplantaret, quem viribus nequiret, that he might overthrow her by fraud whom he could not by force: So when he comes to us he hides himself in the flesh, and so much the more difficult he is to be resisted, quia interius oppugnans de nobis contra nos roboratur, as Lombard, because he fight within us strengthens himself of us against us. The Messenger that was sent to buffet St. Paul, was stimulus in carne, a thorn in the flesh. Leo calls the flesh lustrum Diaboli, the Devils Den. Another one vallum Diaboli, the Devil's trench: because by that the Devil fortifies himself against us. And is not the World itself, that other Enemy of ours, assisted by the lusts within? For all that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life, 1 John two. 16. All the baits and snares the world does use to entrap us, could not us no hurt, were it not that the flesh did lust after them, and by the senses as so many Cinqueports, and windows, let in the temptation.  
No marvel then St. Paul gins first with that, his flesh and the lusts of it. The best way to be secure from the Enemy without the Walls, is to dispatch the Traitor within. The best way to strengthen ourselves against a Foreign Enemy, is to weaken his Confederates at home. The Flesh does not fight against the Soul itself alone, but it is Confederate with the World and the Devil, in whose Territories their Castles and Fortifications stand: and therefore the best way to overcome them is to Mortify the Lusts within: as St. Augustine, Qui foris nos oppugnant intus vincimus, vincendo concupiscentias, per quas nobis dominantur. They which assault us without, we overcome within, by overcoming our Lusts, by which they rule over us. One being asked therefore what was honestissimum bellum, the honestest war, answered, quod contra concupiscentias carnis, which was made against the Lusts of the Flesh; and that principally, no question, St. Paul fought against.  
But the Body itself, in some moderate sense, for that is an Adversary, in a respect subordinate, by reason of its Alliance, and Relation it hath to the Lust within. For though inorditnae Lust, and Concupiscence be not only in the Body, but in the Soul also: yet you may observe in the Language of the Scriptures it takes the denomination chief from the Body; It is called the Flesh, the Lust of the Flesh, our Earthly Members: and why so?  
First, because, though the Body be not the house alone where it dwells, yet it is the Shop wherein, as a Potter upon his Clay; it forms and frames the Idols of filthiness, and puts them in execution;  
Dum serpit in carne, in venis aestuat, intrat ossa, conditur in medullis, fervet in sanguine & in vitiorum phrenesim sic erumpit, saith Chrysologus: It creeps in the Flesh, it boils in the Veins, it enters the Bones, it is hid in the Marrow, it grows hot in the Blood, and so breaks out into a frenzy of wickedness.  
2. Another Reason, why it takes the nomination from the Body, is, because thereby 'tis cherished and maintained, nutriuntur cum carne, & vitia carnis, saith Bernard, the Lusts of the Flesh are nourished with the Flesh itself. We know it by experience, when the Body is plied, and forced with delicious Fare, when the Veins are full and the Blood boils high, when Spirits are lively the Lusts within are kindled. If we be so happy as not to find it, yet God himself found it so amongst his own people, Deut. xxxii. 15. When Jeshurun waxed fat, he kicked, and Jer. v. 7.8. When I fed them to the full they were as fed horses neighing after their neighbour's wives. We see by the pampering of the Body the Lusts within were kindled; and to use the Body always too friendly is nothing else but to open a Shop wherein keen instruments are made to wound our own Souls. St. Basil records of Plato, that considering of the great nocument that comes by too much indulging of the genius, he caused the Academy of Athens to be built in a very unhealthful place, that he might by that means cut off the too much prosperity of the body, as they do luxuriant brances from the Vine. Plato was esteemed a Divine Philosopher, yet St. Paul was a greater Divine than he, for he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God, knew that the body of death within him, had such Alliance to his mortal body without him: That if his Body were always rampant, his Lust would be so too, to prevent which mischief St. Paul kept a strict regiment over his body. I keep under my body.  
And so I come to the third part, Modus pugnandi, the manner of his fight, I keep it under. The word in the Greek is very Emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifies primarily, to strike under the Eyes or on the Face, as Cuffers do, wherefore Erasmus renders it, lividum facio, I make it black and blue- Beza renders it contundo. The vulgar Latin castigo, I chasten it. Which Translation soever we follow, two things are employed in it.  
First, St. Paul's earnestness, and therefore he speaks in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the skirmishing in sport and pastime, which went before the solemn fight, wherein they only beat the air and not their adversary.  
Before the Combats of old, to which St. Paul here alludes, there were certain preparations used in jest to the solemn fight, by brandishing of the Weapon; whence came that phrase in Seneca, aliud est ventilare, aliud pugnare; 'tis one thing to brandish the Weapons in the air, another thing to fight. Now St. Paul to show that he was not in jest, but in earnest, saith he did not beat the air but his body, directed his blows upon his adversary. There are many in the world that do aerem verberare, beat the air with words and talk of mortification, that brandish their Weapons often in the air, yet when they come to use them, like the children of Ephraim, who being harnessed, and carrying Bows gave back in the days of Battle. Fine Masters, that as St. Jerom saith, pleno ventre disputant de jejunio, dispute of Fasting with full Bellies. St. Paul did not so, he shown not what he could do, but did, what he ought to do, he beat not the air with boasting and ostentation, but he directs his blows upon his adversary, not as beating the air, but I keep under my body.  
But in the second place, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies his earnestness, so it does his austerity in maceration of himself with some hard usage, for he could not cuff his body, or beat it black and blue, nor chasten it without some severity used towards it.  
It seems then the Flesh is not to be overcome with courtesy, and fair usage, but some self-castigation, and afflictions. As Medicines seldom cure the part affected, unless they put us to some grief and pain: no more do these afflictions of ourselves unless they put the Body to some pain and grief. That Rule that Caligula would have observed by his bloody Executioners, Ita feri ut sentiat se mori, strike him so, that he may perceive he dies; it is good to use sometimes in a holy severity against ourselves, strike ourselves so, that we may perceive we die. Let the sense of pain be answerable to the pleasure we have taken in sin. 'Tis not warm weather, or fair Sunshine days; that kills the Vermin of the Earth; but Frost and Snow and cold Winter storms. 'Tis not the favouring and sparing of the Ground that destroys the Weeds and Briars, but the rending Blow and Harrow that breaks up the Earth: so it is not the favourable and courteous using of the body, that subdue the Lusts of it: but the Ploughs and Harrows of mortification. 'Tis not every one that hath gotten dominion over his Lusts, but qui passus est in carne, he that hath suffered in the flesh, hath ceased from sin, 1 Pet. iv. 1. Well then so far we are gone in the manner of St. Paul's fight with the body, as to see it was managed with much earnestness and severity. But in particular what Weapons St. Paul used in this Combat with his Flesh, or what we are to use when we enter the Lists, yet we know not. And therefore as Gideon said to the Angel, when he sent him against the Midianites, obsecro, Domine mi; in quo? wherewith shall I go against them? So now it may be demanded, obsecro, mi Domine, in quo? wherewith shall we fight against the Body? To make way for the demonstration of that, I shall make some propositions to you, and leave them to your consideration.  
What think you of David's humiliation, lying upon the Ground, hard Lodging? And David fasted a fast, and lay all night upon the earth, 2 Sam. xii. 16.  
What say you to Ahabs' Sackcloth, and corpse Clothing in the time of his humiliation? Though Ahab was a wicked King, yet his humiliation so far pleased God, that it turned away his judgements from him. Seest thou (saith the Lord to Eliah) how Ahab humbleth himself before me, because he humbleth himself before me, etc. 1 King. xxi. 29. and how did Ahab humble himself before him see v. 27. And Ahab put on sackcloth upon his flesh, and fasted and lay in sackcloth. But further, what think you of Timothy's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinking of water, for so 'tis certain he did till St. Paul relaxed the rigour of his discipline, Drink no longer water but a little wine, for thy stomaches sake, and thy often infirmities, 1 Tim. v. 23. But these are all now antiquated, and out of use, and not likely to be retrieved. Well, therefore I urge them not, I press them not. But three things there are, that I must and will commend unto you, whether you hear or whether you will forbear, as fit means to be used for this purpose, because we are sure St. Paul himself used them in these Combats with his body, for twice he makes mention of them in 2 Cor. vi. 5. and Chap. xi. 27. In labours and watch and fastings. One good Weapon for the subduing of the Body, and the Lusts of it, is labour and diligent employment in our lawful and honest calling: for omnis otiosus est in desideriis (saith St. Jerom) every idle man is lustful. St. Paul took so much pains in planting of the Gospel that he flew, (as St. Chrysostom saith) all over the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eusebius writeth of Origen, that ad corporis libidinem refraenandam non exiguos exantlavit labores, for the bridling of the Lusts he took great pains. And for this cause Cassian writes, that the Monks in Egypt were not suffered to be idle, but they got their live with their labours. They said one to another, non est viri sudorem timere, 'tis not for a man to fear the sweat of his brows. And for this cause St. Augustine writ his Book, De opere Monachorum, of the labour of Monks. Sure I am, when these were laid aside, given over in their Monasteries, upon pretence of contemplation, and speculation only; wantonness and filthiness crept in at the gates of idleness.  
The Flesh loves ease, and idleness, and by idleness falls into luxury and wantonness. As Rome did when Carthage was destroyed, and Greece subjected, for want of employment abroad, they drowned themselves in all kind of vices, and filthiness at home. While David was employed in his wars, we read of no inordinate Lust that Reigned in him. While Solomon was employed in building of the Temple, we read of no wantonness he fell into; but when he was idle at home, than his Eyes went after strange women. Therefore, onus asino, lay a burden upon the Ass and he will leave kicking. That Counsel that the Wiseman gave, Ecclus. xxxiii. 26, 27. concerning an evil servant, is good to be used towards the body at sometime. A Yoke and a Collar bow down the neck, so do torments an evil servant, send him to labour, that he be not idle, set him into work as is fit for him. If he be not obedient, lay on him more heavy Fetters.  
A second Weapon for the subduing of the Flesh is Watching, rising in the night to Praytr, and Holy Reading, breaking of our sleep sometimes for Devotion. St. Paul was not only in labours but in watching, nay in watching often. Euseb. saith of Origen, That as in the daytime he took great pains in the study of Divine Learning, so he spent great part of the night in so doing. And Socrates of one Macarius a holy man, that giving instructions to one about continence, told him that nunquam cepit somnum ad satietatem, he never slept to satiety for the space of twenty years. The flesh like the sluggard in the Proverbs is ever craving a little sleep, a little slumber, a little folding of the hands, and give it what it craves, it grows unruly. St. Paul exhorts the Romans, Chap. xiii. To walk honestly as in the day, not in Chambering, and Wantonness. St. Paul joins here Wantonness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lying in Bed, and they commonly go together, or follow one another. The beginning of Concupiscence is that in the fourth of Amos, They stretch themselves upon their beds. If thy Enemy grow too strong for thee, the weapon of watching is good to subdue him. Suetonius records of Caligula the Roman Emperor, that when he was about to make an Oration he would threaten sometimes, stricturum se lucubrationis suae telum, he would draw the weapon of his night watch. O if thy Lust do infest thee, do but draw vigiliarum telum, the weapon of thy night Prayers, and that will curb it. Watch and Pray that ye enter not into temptation.  
The third weapon to be used in these Combats with the Flesh is Fasting. St. Paul was not only in Labours, and Watch, but in Fast too. The Flesh is molestus cliens, a troublesome client ever crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let me not be hungry, let me not be dry. Now to hold it to Michaius commons, modicum panis, & pauxillum aquae, a little bread, and a little water, will grieve it much and afflict it; and therefore all the Saints of God made use of it, in their Combats with the Flesh, but David of all others was most dextrous at this Weapon. I chastened my soul with fasting, Psalm xxxv. my knees grow weak through fasting. And St. Jerom records of Hilarion, that old Ascetic, that if any time he found any mutining of his Lusts, he would threaten, fame te conficiam, & sttis. I will wound thee with hunger and thirst. This was the weapon, that all the old Soldiers of Christ were famous at, who lived and died in the Holy Wars of Christ, that I may say of that as David did of Goliahs' sword, There is none to that. The first dart that ever the Devil fling at the soul of man, was by Gluttony, primum Diaboli spiculum, and one weapon God hath given us to wound that body of sin is Fasting. Fasting nails the Flesh to the Cross of Christ. Fasting tames the frankness of Nature. Fasting subdues the rebellion of Lust. Fasting overthrows the fortifications of Satan, and undermines the Palaces of Wantonness, so there is none to that, take it abstractly, but in conjunction with the other two excellent means for keeping the body under.  
But it may be objected against the use of these out of Ephes. v. 29. No man ever yet hated his own flesh, but loveth and cherisheth it, even as Christ his Church. By using of these disciplines over our bodies, we shall hate our own Flesh.  
I answer, all castigation, and affliction is not an effect of hatred, some proceeds of love. A Father chastens his Son, yet loves him still, Christ chastens his Church, yet loves her well; whom God loves, he chasteneth. I hope St. Paul did not hate the incestous Corinthian, when he delivered him unto Satan for the destruction of his Flesh, that his Soul might be saved in the day of the Lord, much less do we hate the Flesh, when we chasten it so, that our Soul may be saved in the day of the Lord. 'Tis a good Apology that St. Augustine makes for those Asceticks in his time, Non enimcorpus suum, sed corruptiones, & pondus oderunt, they don't hate their bodies, but the corruptions of them, and afterwards, when they seem by Continence, and Labours to persecute their bodies they do it not that they may have no bodies, but that they may have their bodies subjugated and ready to every good work.  
Secondly, It is further objected that this discipline smells of Superstition. St. Paul condemns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sparing of the body for a piece of superstition, Col. two. and 1 Tim. iv. 8. he opposeth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this bodily exercise to Godliness, and saith, it profiteth little.  
I answer 'tis true, but St. Paul speaketh not of all afflictions of the body, nor all bodily exercise, for than he should condemn his own practice in the Text, but he means such affliction of the body, as is without knowledge, and moderation. And if this bodily exercise be used without knowledge of the right use, and end of it, making it a part of Divine Worship, meritorious of Salvation, a thing that does please God, ex opere operato, without any further aim or respect, than they are not excusable.  
Or Secondly, if it be used without moderation so as to destroy nature. As those flagellantes in Hetruria of whom Hospinian writes, that they wand'ring up and down openly cut themselves with Cords and Whips, and kept a bloody Festival for the space of thirty three days, and then thought their sins to be expiated, and themselves reconciled unto God. And those Monks of Palaestina of whom Evagrius writes, that they fasted sometime five whole days, and so afflicted themselves with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the supererogations of watch, and labours, that they lay upon the ground, as dead men unburied.  
These were immoderate in discreet afflictions, and so to be condemned. But yet as Zanchy upon the second of the Colossians, Exercitia haec per se improbari non possunt, circumstantiae hae omnia damnant. These exercises can be disliked in themselves, 'tis their circumstances that spoil all: for as he allegeth out of Athanasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These bodily exercises are good, if they be with knowledge of the right use and end of them, and such moderation as they destroy not nature, nor make it unserviceable to the Soul. In themselves they are lawful and laudable, agreeable to the word of God, and the practice of the Saints of God in the purest times. They are profitable too, as for mortification of the Flesh, so also for other excellent ends.  
As first, the Elevation of the Soul, and sharpening of the mind to Heavenly Meditation. Tanto enim gloriosius mens ad superiora fertur, quanto diligentius ab inferioribus concupiscentia cohibetur, The Soul does advance more gloriously toward Heavenly things, when the Concupiscence is most dililigently kept from earthly things. 
D. Aug. de opere Monachorum.  Infirmitas carnis vigorem mentis exacuit, The infirmity of the Flesh does sharpen the vigour of the mind. That therefore the strength of the body may pass into the virtues of the Soul, non turpibus flammis medullae aestuant, etc. Let not the Marrow boil with filthy flames, let not the hidden incentives set the Soul on fire, let not the wand'ring sense wantonise the enjoyment of various delights, those hinder the comforts, and refreshments of the Soul, and quench the flame of spiritual consolation. The Soul is never better devoted to Heavenly things, then when the body is estranged from carnal pleasure. Whom shall he teach knowledge? whom shall he make to understand doctrine? them that are weaned from the milk and from the breasts, Isa. xxviii. 9  
2. Moderate afflictions of the body, as they serve to dispose the mind for Heavenly flights: so they are profitable to amerce ourselves for our sins in Repentance. Amongst other fruits of Godly sorrow St. Paul reckons up indignation and revenge, 2 Cor. seven. 11. 'tis not possible saith Calvin, quin anima Divini judicii horrore percussa, parts ultionis in exigendâ de se poenâ occupet, that the Soul being stricken with the horror of God's judgement, but it must take some revenge upon itself by some punishment; And reason requires, that as the body hath been partaker with the soul in the Commission of sin, so it should partake of the punishment with the Soul in Repentance for sin; and seeing we are to judge ourselves in Repentance to prevent the judgement of God, good reason we should judge ourselves impartially, severely, and so as it may be as God himself will judge us.  
Now 'tis his rule, quantum glorificavit se, tantum date illi tormentum, so much as she hath glorified herself, give her so much torment. To macerate then the flesh in some degree; is but Righteous judgement. You may rely upon calvin's judgement in this, quia severiores in nos sumus, eò debemus sperare magis propitium Deum, The more severe we are to ourselves, the more propitious we ought to hope God will be to us.  
And therefore though we favour not those indiscreet and immoderate afflictions of the body that have heretofore been used by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelots, and that are now in the Roman Church practised, yet we are sorry there is in the world such general dislike of the discipline of Mortification, that was used by the Apostles themselves and holy Christians in the purest times. To see that men are grown such lovers of themselves that they will endure nothing against their ease, and pleasure, to see the extremity of such foolish zeal that to avoid that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sparing of the body, which St. Paul toucheth upon, they directly run into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wantonness of the body, that all Christianity condemns. That to avoid that superstition they understand not, they run counter upon his practice they do understand and aught to follow. To avoid the suspicion of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstemious, they turn plain Borborites wallowing in all Carnal Lusts and Pleasures. To avoid the danger of symbolising with the Papists, they run with the Heathen into all excess of riot. And as we are sorry to see these things, so we are bold to open our mouths wide in this solemn assembly, and complain of it, as one cause of the grand impiety, lewdness and debauchery of these times. That men on Fasting days, Ember weeks, and the time of Lent, when they should go to Joels' doctrine of turning to the Lord with fasting, and weeping and mourning, they go to Jaels' Butter and Milk in a Lordly dish, wrap them warm, and lay them down and take their rest; that they turn their fasting days into feasting days; instead of watching in night to Prayer, sleep away all Prayers in the day; instead of taking of revenge on themselves for their sins, let no pleasure of the Spring pass by them. Men have found out an easier way of going to heaven then St. Paul knew, or the Saints in after ages, they can go now à deliciis ad delicias from the pleasures of this world, to the pleasures of another, when the Church calls to lamentation and mourning, behold joy and gladness, slaying Oxen, and kill Sheep, eating flesh and drinking Wine. Let us eat and drink for to morrow we shall die, Isai. xxii. 12. That what Tertullian in his Book Contra Psychicos invidiously spoke of the Orthodox. Quorum charitas in cacabis, quorum spes in ferculis, quorum fides in culinis, etc. whose Charity is in their Boilers, whose Hope is in their Dishes, whose Faith is in their Kitchen, whose Dressers are their Altars, whose Cooks are their Priests, whose God is their Belly: What St. Jerom was wont to say of his Country where he was born, In patria mea Deus venter est. In my Country every man makes his Belly his God. And what Sir Edwin Sands saith of the Roman Church in his Europae Speculum, That for a man, who were desirous to save his Soul when he dies, and yet deny himself no pleasure while he lives, there is no such Church as the Roman is, I fear me, may be spoken of ours in regard of our practice, Nay 'tis spoken by them in effect. They call us the locusts in the Revelation; our song is esca ventri, and venture escae, we live by the Flesh Pots of Egypt, and by the Flesh Pots of Egypt we will die, we live by the graves of lust, and by the graves of lust we will be buried.  
Suffer therefore a word of Exhortation, and 'tis but the word of St. Paul to Tymothy. Suffer hardness as good Soldiers: and that of St. James, Be afflicted and mourn, let your laughter be turned into mourning, etc. These Austerities I have commended to you are neither Popish, nor Superstitious, they were practised by St. Paul himself, the great Apostle. And if we will be christians indeed we must be Paulianists in this point, be followers of him, even as he is of Christ. Let not the popular clamours affright you from these undertake, alas they speak evil of those things they understand not. Let not the fears of weakness deter you. Ideò sancti viri infirmiores se esse faciunt, quia si fortes, sancti vix esse possunt, Therefore Holy men make themselves weak, because if lusty, they cannot be Holy. Let not the fear of pain, and suffering retard you. Noluit Deus hominem ad immortalem beatitudinem delicato itinere pervenire, God would not have men come to everlasting blessedness in a way strown with Roses. And yet there is no such bitterness in the matter, but will be recompensed abundantly by the using of it. What St. Paul saith of God's chastisements, I may say of these, and with that conclude this part of my Text. No chastening for the present seems joyous, nevertheless afterwards it brings forth the peaceable fruits of Righteousness unto them which are exercised thereby.  
In now come to the fourth, and last part of my Text, the victory of St. Paul got by this manner of fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I bring my body into subjection. In the word before St. Paul alludes to the cuffers, here he alludes to the wrestlers in the Grecian Combats. The wrestler that could by art, or force oppress his adversary, and get him down, had the title of a Pancratiast, such a Pancratiast was St. Paul, who by blows and hard usage oppressed his body, and brought it into subjection. 'Tis not enough to Combat with the Flesh, and the Lusts of it, there is a victory to be obtained. The Flesh is ambitious of Rule and Dominion, and for that purpose as Semiramis did mentiri sexum, belie her Sex that she might get into the Throne of her Son Ninus, so the Flesh and the Lusts of it do mentiri sexum, pretend to Liberty, Zeal, and Conscience; and if by any means it gets into the Throne, there is no Tyrant more Tyrannical, no brute more brutish, nor fury more furious, than the Lusts reigning, witness the fearful Tragedies acted in every Age, in every part of the World. As therefore God ordained that man should rule over the woman, Gen. iii. 16. so Gen. iv. 7. he hath ordained that man should rule over his Concupiscence. His desire shall be to thee, and thou shalt rule over him. The Pronoun him, and his, may refer to sin, as the antecedent, and be rendered thus, Under thee shall the desire of sin be, and thou shalt rule over it, and Mr. Calvin himself grants this to be as commodious and agreeable to the Grammatical sense as the other, Under thee shall his desire be, and thou shalt rule over him.  
In Philosophy they tell us, that the inferior part is naturally apt to obey the superior, and the superior to govern the inferior, though in the fall the souls of men received such wounds and bruises, that the Reason does not now govern the Sensuality, imperio despotico, as a Master governs his Servants, but imperio politico, as a Magistrate governs his people, which oftentimes fall into Seditions and Mutinies against him.  
But in Christian Philosophy we are taught by our Lord and Saviour Christ. Matth. nineteen. 12. That there be Eunuches, which have made themselves Eunuches for the Kingdom of Heaven's sake. And how can any make themselves Eunuches without subjugation of their bodies, bringing their bodies in subjection. St. Paul does command all Christians to mortify their earthly members, and evil Concupiscence, and how can they mortify their Concupiscence, and make it dead, unless they rule over it. St. Augustine in his Book against Julian the Pelagian, having discoursed largely of Concupiscence, and the evil of it, yet at last saith, It is sub potestate animae, under the power of the soul by the Grace of our Lord Jesus Christ, in corpore mortis castiganda, in the body of death to be chastened, and if it were not, how could St. Paul in truth proclaim it to the world that he had made experiment of it, and done it? The Chemists talk much of the Philosopher's stone, but they never show it. St. Paul useth no Rodomontades in commendation of his Art, but propounds the operations of it in his own example, as a great Ascetic. And the only Artifice whereby the Holy Apostle did all this, was the abridging of himself the use of his Christian Liberty: whereas he as a Christian had a liberty to use all indifferent things freely, yet he would not use his liberty, he wrought with his hands, watched, fasted, and used many hardships, he needed not to have done: whereby we see Christian Liberty consists not in a free use of all indifferent things, but in a persuasion of Conscience, all things are lawful. All things are lawful for me, but all things are not expedient for me, 1 Cor. vi. 12, 13. Though we have liberty to eat all kind of meats, yet we must use this liberty so, as still to keep the body in subordination to the Spirit, that we may be able to deny ourselves a lawful pleasure when any thing makes it more expedient, as it is when the Church requires us sometimes to fast for the humiliation of our souls and the subjugation of our bodies. 'Tis a memorable resolution of our great Apostle, 1 Cor. viij. ult. verse, If meat make my brother to offend, I will eat no flesh so long as the world stands. Is it lawful for St. Paul to renounce the eating of flesh so long as the world stands, to avoid the scandal of one weak brother, and is it not lawful for a Christian to forbear the eating of flesh for a time to avoid the scandal of his Superiors? I would fain know in matter of scandal, whether it be a greater offence to go against the judgement of some weak and ignorant man, byassed only by his own fancy and prejudice, than against the judgement of the whole Church, wherein there are so many wise, and holy men, and they backed by the Authority of an Established Law? Well then seeing some fasting is sub praecepto, under a command not only of God but of the Church also, that in casu scandali, we are not to infringe the Authority of the Magistrate to gratify the humour of some ignorant Christians. It would be our wisdom to show our affections and obedience to the Church, whereof we are members, and in some measure to conform ourselves to the Laws of fasting, that are there in force. I conclude with that excellent Counsel of St. Peter, 1 Pet two. 16. As free and not using your liberty as a cloak of maliciousness. In which words there are two things obvious 〈◊〉 concession, as free, and then a caution, not using your liberty as a cloak of maliciousness. All Christians are made partakers of a glorious liberty by Christ, no question, but then here is a caution, not using their liberty as an occasion to the flesh, which they do undoubtedly, whensoever they confront the just Laws of the Church, whereof the King is Supreme Governor, and fall foul upon that Law, 13, 14. Verses, to which the Counsel of St. Peter is subservient, They use their liberty as a cloak of maliciousness.  
FINIS.