The happy ascetick, or, The best exercise to which is added A letter to a person of quality, concerning the holy lives of the primitive Christians / by Anthony Horneck ...

IV. Extraordinary Exercise.

Self-Revenge; An Exercise insisted on, 2 Cor. 7. 11. and practised by S^t Paul, 1 Cor. 9. 27. and by Timothy, 1. Tim 5. 23. I di∣stinguish this Exercise from the rest, not because Fasting, and Vowing, or Watch∣ing have nothing of Self-revenge in them, but because the word is more general, and includes all other lawful severities, which holy men have used upon them∣selves; so that this Exercise takes in all other acts of Self-denial, undertaken on purpose that the Soul may learn to die to the World, and to have her conver∣sation in Heaven, an Exercise, as antient, as Christianity, nay, as antient, as the Law of Moses; for it began as early, as the Nazarites who neither cut their Hair, nor 〈…〉〈…〉 heads nor drank any Wine, or strong D••••••k nor tasted of any Liquor of the Grapes, •••• eat any dried Grapes, nor any thing 〈◊〉〈◊〉 was made of the Liquor of the Grapes, 〈◊〉〈◊〉 of any strong Drink; severities used on pur∣pose, and by Gods approbation, that they might more entirely dedicate them∣selves to God s service; And these auste∣rities we find afterwards used by Elijah the Prophet, of whom we read, that he

was a hairy man, and girt with a Girdle of Leather about his Loins; I know some understand the expression, a Hairy man, of a hairy Garment, but this sense seems not to agree with the He∣brew Language, which doth not use to express a mans Garment by such words; but the nature or external shape, and form of his Body; so that he seemed liker Onuphrius, who met Paphnutius in the Wilderness, hairy all over, insomuch that little else could be seen about him, a piece of austerity the Prophet made use of, that he might learn to despise the World, and that no temptations might make any impression upon him, which usually insinuate into our Hearts, and Af∣fections, where the body is used deli∣cately, and men take care to dress up themselves curiously to please the eyes of the Spectator; and though it's true that Elijah was a fore-runner of S^t John the Baptist, as S^t John Baptist was of Christ, and S^t John is said to have had his Raiment of Camels hair, which seems to make it probable, that this hairiness of Elijah was only in his Cloaths, because his Antitype, or Successors was so; yet the Prophesie that God would send Elijah before the great day of the

Lord Jesus his appearing in the World, im∣ported not that he would be exactly like him in his way of living, and the form of his body, but that he should come in the Spirit and Power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the Wisdom of the Just, as the Angel said to Zacharias, Luc. 1. 17.

These severities were afterwards pra∣ctised by the Rechabites Jer. 35. 6, 7. for they neither drank Wine, neither they, nor their Sons for ever; neither did they build Houses, nor sow Seed, nor plant Vineyards, nor possess any Land, but dwelt in Tents all their days, poor, and mean, and minding the Salvation of their Souls. When they ceased, the Essenes, and the Pharisees took up that discipline. The Essenes lived retired from the World, avoided Cities, and Crowds of People, as temptations to loosness, and debauche∣ry, hoarded up no Money, purchased no Lands, but lived altogether upon the la∣bour of their hands, and nothing in the World could oblige them to have a hand in making Spears, or Swords, or Arrows, or Breast-plates, or Arms, or any other Instruments of War, because they said, God had ordered, Mankind should live peaceably. They despised Riches, Ho∣nours,

Pleasures, delicate Dishes, and lived upon little, contented with a course Diet, and aiming at nothing in this World, but Food and Rai∣ment, if ten of them met, none would speak till he had first obtain'd leave of the other nine; and they ever wore but one Coat, and wore it so long, till it was quite worn out, and then they thought of purchasing another, and all this they did, that might learn to die to the World, and live, like men, that had Souls to be saved. The Pharisees went much farther in these severities, even to Superstition. Be∣sides the first Fruits, they paid double Tithes; and besides these Tithes, they gave away, the Thirtieth, and the Fiftieth parts of their Incomes to the Church, or the Treasury for the Poor; they lay on hard Beds, had sometimes no other Pil∣lows, but Cylinders, and many times Pillows fill'd with Straw, and Nails, and sharp Stones, that they might not sleep too long, but awake to Prayers, some would knock their heads against a Wall, and others hurt their feet in going along the Streets, because they walk'd with their eyes shut, being loath to look up∣on a Woman; and others, as Christ saith, would compass Sea and Land to make a

Proselyte, disfigure their Faces, and look very ruefully, insomuch, that they seem'd Skeletons rather than Men. Though they had Wives, yet they would tye them∣selves to Continence, and Chastity, some for four, some for nine, some for ten years, and keep themselves undefiled from all carnal pollution.

Whether S^t Paul learn'd the severities, be used upon his body, in the School of the Pharisees, at the feet of Gamaliel, we cannot tell, but that he used them seems to be very plain, from 1 Cor. 9 27. I keep under my body, and bring it into sub∣jection, where the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. as a learned Critick of our own observes, is very emphatical, and signifies to strike under the eye, or to give one a blew eye, as Wrestlers in the Isthmian games, that cuffed one another, and wounded one another; & though it is uncertain, whether the Apostle proceeded so far in this mortification, as to wound himself, or beat himself to that degree, that those Agonists did, yet it is more than probable, that he did afflict his body, and sought to keep it under as a Servant, or as a Wrestler doth his fellow, that it might not be able to strike again, and undertook such austerities, as made his Soul more than a Conqueror.

Indeed Christ himself lived but poor, destitute, and afflicted, and had not, where to lay his head, and whether it was in imitation of Christ, that they would be conformable to him in all things, or whether it was out of emula∣tion of the Jews, that it should not be be said that the Essenes, and Pharisees did more than they; the Christians about that time, and in the succeeding ages seemed to think themselves obliged to put their Bodies to some afflictions, and severities in this World, for the glories of another, which made Nicholas the Deacon, whom we read of, Act. 6. 5. instil this Prin∣ciple into his Disciples, that they should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abuse, or mortifie the Flesh, use their Bodies coursly, that they might be more active in Spiritual Con∣cerns, and the same Doctrine, saith Euse∣bius was taught by the Apostle Matthias, and though many have slander'd Nicho∣las, and branded him, as an Apostate, and the Author of a Heresie, mentioned, Rev. 2. 15. and as one, that gave way to promiscuous copulations, and made Scor∣tation a venial sin; yet the holy man hath been wronged, as appears by Eusebius, and Clemens Alexandrinus, and it's very like∣ly that those who call'd themselves Ni∣colaitans,

having heard Nicolas use that Motto, that the Flesh must be abused, de∣fended their impure Doctrine with that saying, and from thence were call'd Nico∣laitans, whereas Nicolas understood no more by it, than that Flesh must be subdu∣ed, and bridled by such severities as we are able to bear, that our Faith and Hope may become more lively, and our inward and outward Man more expedite for Hea∣ven.

If they be Christians, that Philo speaks of in his Book of a Contemplative Life, (Eusebius and S^t Jerome think so) S^t Mark the Evangelist it's like instructed them, in these severities; for they used them, and were the wonder of the World; and who knows not, how the succeeding ages, pressed this Self-revenge upon all those, that were fallen either into Adul∣tery, or Idolatry, or Murder, and repent∣ed; and what severities they inflicted on them, how they obliged them to stand in a torn Garment at the Church door, and made them weep and fall down before the believers, that enter'd into the Church and beg of them, to pray for them? how af∣ter this severity, they placed them among the Catechumenes, then gave them leave to

receive the Blessing of the Congregation, and when they ha•••• 〈◊〉〈◊〉 through all this Discipline, they gave 〈◊〉〈◊〉 leave at last to join with believers in their Prayers and Sacraments.

Tertullian, who lived about the year, 203. after Christ, expresses these severi∣ties thus. Repentance is a Discipline of Humiliation, and Prostration, and en∣joins such a c••••••••••sation, as provokes and allures Gods mercy. It determines, what Meat the Penitent must eat, what Cloaths he must wear; it bids him go and wallow in Ashes, lie in Sackcloath, throw dust upon himself, let his Soul melt into grief, and treat those Members scur∣vily that have been Instruments in sin∣ning, to eat and drink nothing that's pleasing to the Pallate, but only so much as will keep Soul and Body together, to Pray, to Weep, to Sigh, to Howl, to Roar, to fall down at the knees of Gods Mini∣sters, and to beg of all, he meets with, to supplicate to God for him. This is Repentance. If you repent you must, saith Pacianus, weep before the Church, lament your lost, and sinful life in a sor∣did Garment, you must pray, and roll on the Earth; if any invite you to the Bath, or some such Divertisement, you must re∣fuse

to go; if any bid you to a Feast, you must say, these things are for the hap∣py, I have sinn'd against God, and am in danger to perish for ever, what should I do at Banquets, who have wrong'd the Lord? you must take the poor by the hand, beseech the Widow, lie at the feet of the Presbyters, and beg of the Church to forgive you, and you must do any thing rather than perish. And accor∣dingly Natalius the Confessor, when cor∣rupted with Money, he had suffered himself to be made a Heretical Bishop, and afterward by a signal Providence be∣came sensible of his Error; the first thing he did was to put Sackcloth and Ashes upon himself, and to break forth into a large stream of Tears, and fall down at the feet of Bishop Zephirinus, and of the whole Clergy, nay, and of the Laity too, and to entreat them to weep with him, and seek Gods Face, and the restoration of his favour to him, and therefore the Author of the Sermons of Saints in S^t Austin's Works, tells us, Repentance for Crimes and greater Sins, must be attest∣ed by strong Cries, and Tears, by Roar∣ing, and Howling, by voluntary Separa∣tion from the Communion of Saints, by Mourning, by a long continued sorrow:

It's necessary, that he who hath sinn'd to the scandal of many, should repent to the edification of many. We must mourn on such occasions, for the loss of our Souls, as we bewail the dead Carcasses of our Friends▪ If a man have lost a Wife, or a Son, or a Woman her Husband, they tear their hair, beat their Breast, conti∣nue in sadness, and shed Tears a great while together▪ Thus must we deal with our forlorn Souls. Shall we take on thus for dead Flesh, which we cannot raise to life again? And shall we not mourn for a Soul, that hath been dead, and may by repentance be brought to life again? And upon this Account Theo∣dosius as great an Emperor as he was, re∣penting of the slaughter committed by his order upon the Thessalonians, fell down upon his Face in the Church, his Soul with David cleaved to the dust, he tore his Hair, beat his Forehead, and wash'd the Ground with his Tears. Be contented, saith St Ambrose to the Virgin, that had suffer'd her self to be defloured, to undergo any Labour, any shame, any disgrace in the World, so thou can'st but escape eternal Fire; judge thy self with rigour, and severity; break loose from the cares of this life, count thy self dead,

think how thou may'st revive, and live again; Put on a mourning Garment, chastize thy polluted Members with due severities; Cut off thine hair, which hath given occasion to Luxury. Let thine Eyes run down with Tears, which have look'd lasciviously upon Man: Let thy Face grow pale, which once look'd fiesh, and lively with impudence; macerate thy Body, put on a careless Dress, crucifie thy Senses, fright the people with thy Ashes, and Hair-cloth; let thy Heart melt like wax, let this be thy Life, thus order thy Conversation, let this be the Dress of thy Repentance, and then thou wilt dare to hope, if not for Glory, yet for freedom from eternal punishment. And the like advice he gives to the Man that deflour'd her. Get thee into the Prison of Repen∣tance, gird thy Bowels with Chains, ma∣cerate thy self with Sighs, beg the help of Saints, throw thy self down at the feet of the Elect, banish all blandishments from thy Soul, and by continual Weep∣ing, and Mourning, cleanse thy Heart, To this purpose speaks the Author of the Epistle to Susanna in St. Jerome's Works, the greatness of the Wound in the Con∣science, must ever be answered by the greatness of Repentance, and Repentance

is not a matter of Words, but Actions. And you then perform it, if you set be∣fore you the Glory from which you are fallen, the Book of Life from which your name hath been blotted out, and the out∣ward darkness, where there is howling and gnashing of Teeth, and which you are become obnoxious to. And having fixed this Principle in your Soul, that Repentance is the only refuge after Bap∣tism; you must think no Labour, no Rest, no Pains too much, nothing unde∣cent, or unhandsome to be freed from everlasting Torments. Think on these things, and become a severe Judge of your own Actions. In the first place you must bid farewel to all the cares of this World, and look upon your self as dead to this Earth, and let your only study be, how to rise to life again. Then take and put on a mourning Weed, and punish thy Mind and Members with daily castigations. Cut off thy hair, which hath been the occasion of thy Luxury. From thine Eyes let bitter Tears flow down, because by them thou hast defiled thy Soul. Let thy Face grow pale, which thy sins have given a chearful, lovely colour to. Strow Ashes on thy Body, let Hair-cloth sting thy Flesh, let thy Heart melt like Wax

within thee, crucifie thy Senses, which have let in the Poison. This is the Pro∣cess of Repentance, and doing so, though thou may'st not hope for any high de∣gree of glory, yet thou may'st be confi∣dent, thou wilt be freed from everlasting anguish; so Nineveh escaped her ruine. In this manner was the mighty David justified. He that spares not himself, him will the Almighty spare. Great sicknesses must have signal Cures; great Crimes require great Satisfaction. On these Planks thou may'st swim out of the gulfe of Perdition. These are the Agonies, the Pangs of a true Repentance.

Of this Theodorus was so sensible, that being fallen into Fornication, and become sensible of his great transgression, he went and retired from the World, shut him∣self up in a Cave, lived there the re∣mainder of his days upon Bread, and Water, and spent his time in Fasting, in Prayer, and in watering his Couch with his Tears; and indeed this advice was duly follow'd by the noble Paula, though she was guilty of no such Crime. After her Husbands decease, she could never be perswaded to sit down at Table with a Man, though never so holy. Even in a Fever, she would not lie upon a soft

Bed, but on the Ground upon a Mat. She bewailed and wept over her little Sins, as much, as if they had been the greatest Crimes, and when S^t Jerome ex∣hored and admonish'd her not to spoil her Eyes with weeping, but pre∣serve them for reading the holy Scrip∣tures; No, said she, this Face of mine must be besmeared with dirt, which for∣merly I have painted and patched. My body must be afflicted, and used coursly, which formerly hath been given to Car∣nal ease, and wordly delights; my fre∣quent laughter must be revenged with perpetual weeping; My soft Linnen, and my pretious Silks must be changed into uneasie Sack cloth, and I who have endea∣voured to please the World, and my Husband, must now learn to please Christ entirely.

S^t Jerome himself was not backward in this Exercise, I wrapt my self up in Sackcloth, saith he and struck the Mem∣bers of my Body, which would scarce hang together, to the ground, I remem∣ber, I cryed aloud, sometimes I joined the night to the day, and mourned, and did not give over beating of my body, till the Lord rebuking Satans Angel, shed into my Soul Peace, and tranquillity.

And of the same Judgment was St. Chry∣sostome, who to fit himself for the holy Ministry, as soon as he was made Reader, retired into a Mountain, where joining himself to a Syrian Hermit, he learn'd Austerity, Continence, Chastity, and Mortification. In this condition he spent four years, and then to subdue the Lusts of the Flesh more perfectly, he abscond∣ed himself in a desert place, where his Lodging was, no other, than the bare Ground, his Table no other than a great Stone, and his Exercise nothing but Reading and Studying the Scriptures, and mastering his Carnal desires, and sen∣sual Appetite.

And indeed about this time, viz. about the year 390. after Christ, these Exerci∣ses began to be almost universal; In E∣gypt especially men used such severities upon themselves, that we that never tryed them, would scarce believe, that ever there were such men, or that they did those mighty things which are recor∣ded in History: Soon afteer these times, Men that used these Austerities began to sink by little and little, into an Opinion of Merit, and to look upon these Works as Meritorious of Gods favour, and ac∣ceptance, not only for themselves, but

for others too, which fancy spoiled the whole Design, and made that a Sacrifice of Fools, which used with Humility and low Conceits of themselves, would have passed for excellent Devotion, and un∣der this Character of Merit, and satisfa∣ction, the Church of Rome retains some of these severities at this day, which made our Church at the first Reformation abo∣lish the abuse, yet not so, as to forbid Christians the moderate use of them. The Grecian, Aethiopian, Armenian, and Coptick Churches in the East do also pre∣serve them still, but much as the Papists, they use them as compensations to God for the sins they live in, which makes the oblation odious.

The greatest severities among Christi∣ans in this age, seem to be those which are used in Egypt by Men of the Order of a St. Anthony, and the Carthusians among the Papists; As to the former, their Rule obliges them not only to renounce Ma∣trimony for ever, but to possess no Estate, to dwell in the Wilderness, to be cloath'd with Wool, to be girt with a Leathern Girdle, to eat no Flesh, nor drink Wine, except great necessity compel them, to spend their time in Prayer, and Worship∣ping of God, and having their Minds

always running upon God, Reading the Scriptures, sleeping upon a Mat, or on the Earth, not to take off their Cloaths, to prostrate themselves 150 times a day, which they call making so many b Repentances. Some that are counted holier than the rest prostrate themselves on their Faces, and Bellies, with their Arms a-cross three hundred times every night, before they go to sleep.

And in imitation of these, the c Car∣thusians among the Papists wear Hair∣cloth next to their Skin, eat no Flesh at all, no not in Sickness, or extreme Neces∣sity, eat no Fish neither, but what is freely bestow'd upon them, eat Bread with the Bran in it, never speak to one another, never stir out of their own Col∣ledge except the President, and the Ca∣terer, and live for the most part upon Bread, and Water, and Colworts, and Pease, and Beans, &c. eat but once a day, and all their employment is Reading, Writing, Praying, and Labouring. But that which renders both the severity of the former, and the austerities of the lat∣ter insignificant in the sight of God, is,

that the former are forced to do, what they do, and the latter hope to merit Heaven for themselves and others by it, and both lay a greater stress upon these outward severities, than upon the in∣ward frame, and disposition of the heart.

So that these outward severities are like a narrow Bridge, over which a man must walk with very great cautiousness and circumspection, for there is danger both on the right and left hand, and he that doth noth carefully look to his steps, may fall, and while he flatters himself with hopes of Heaven, exclude himself from it.

To direct my Reader in this point, and to acquaint him with the limits of this Exercise how far these severities may be lawful, and in what cases expedient, and wholesome, and practicable, I shall lay down these following Rules, and Ob∣servations.

I. Whenever they are used, all opini∣on of Merit must be laid aside. Merit is nonsense in Divinity, and though the word occurs frequently in antient Writers; yet it's plain to any judi∣dicious Reader, that they meant by Me∣riting

no more, but obtaining, or getting what God hath promised Since we must allow, and confess, that we are Creatures, the greatest holiness and strictness imagi∣nable, can never come under that noti∣on strictly taken; for the distance be∣twixt the Creator, and the Creature is infinite, and Man by being a Creature, owes himself and all he hath, and all he can do to the Creator; and the mercy of being Created, or receiving a Being from nothing, and being continually preserv'd (not to mention the vast Work of Re∣demption, and the innumerable other Blessings God hath both promised, and conferr'd on Man) is so stupendous a Condescension, and a Bounty so astonish∣ing, that it's impossible any Creature should deserve any thing at the Creators Hands. The Angels themselves that sin not, cannot deserve any favour from him, for being Creatures, all they do is no∣thing but Duty, and is no more but what God may justly expect from them, as their Maker, and Conservator, as much as a Master may challenge his Servants in∣dustry. Doth he thank that Servant, be∣cause he did the things that were command∣ed him? I trow not, so likewise ye, when ye have done all, that ye are commanded

to do, say we are unprofitable Servants, we have done that, which was our duty to do, saith Christ most truly, Luc. 17. 9. 10.

And if you reply here, that these se∣verities are not things commanded, and therefore being free-will Offerings, over and above what is commanded, it's just, they should deserve more than ordinary favour at God's hands, I answer, that though I cannot say, that they are no where commanded, yet let's suppose they are not, still these severities in them∣selves are not at all acceptable to God, but only as they are accompanied with other Duties, that are expresly command∣ed, without which God looks upon them no more, than on a Butchers kil∣ling of an Ox or Sheep, and being only Appendixes to such Duties, as are ex∣presly commanded, and not accep∣table but for those Duties, as will ap∣pear more in the sequel, they cannot be supposed to be so considerable as to Me∣rit; Nay should a Man use the greatest severities, that were ever used by Men, and should he exceed all Mankind in such austerities, even the Indian Brahma∣nes, and put himself voluntarily to the greatest Pain and Tortures imaginable for a thousand years together. The se∣verity,

which at the best is but finite, and attended with regrets, and imperfections could never deserve a Glory infinite, per∣fect, and eternal, for in merit there must be an equality, or parity between the Work, and the Reward, and no man can be said to deserve that, for which he takes not proportionable pains. And therefore he that thinks to merit Heaven by such severities, affronts the Almigh∣ty, and merits Hell, and Everlasting Fire.

That Jew was certainly distracted (Simeon Ben Jochai was his name) that boasted, he had so well deserved at the hands of God, by his Righteousness and severity of Life, that if he had been so minded, he could have Redeemed all the Men and Women that should be born af∣ter him, from the everlasting Wrath of God; and if his Son Eleazer should but join the Merits of his Righteousness with his, they might go near to save the whole World from being condemned in the last day. This is Bedlam-talk, and yet it were to be wish'd, that the Church of Rome did not participate of this mad∣ness, when they talk of the Treasury of their Church, the Merits of their Saints, and their Works of Super-errogation, whereby they free many Souls out of

Purgatory; and how such a wicked Man wrapt up in a Monks Habit at his death, hath been immediately transported into Heaven, &c. One would admire, how men in their Wits can talk at this Rate, but that I see even David could feign himself mad at the Court of Achish for his Interest, and then no marvel, if these Men, finding what grist this Doctrine of Merits brings to their Mill, venture to be extravagant in their expressions con∣cerning it.

II. Whenever these severities are used, they must not be used to give God satisfaction for the sins we have commit∣ted. To give God satisfaction by any thing, but the Cross and death of Christ, is an expression which should sound harsh in a Christian Ear, and be banish'd from the confines of Divinity. Here the Church of Rome exceeds, and deviates again from the Primitive Rule, and while they look upon these severities as satis∣factions given to God for the guilt of the temporal punishment, that remains after remission of sins, they seem to follow no Rule but that of their own fancy; for the Scripture is a Stranger to this notion of satisfaction, and though David and other Saints, have used these severities,

yet we never read, that they intended them, as satisfactions to God, whom they had offended, but had other ends in them, such as we shall name, as we go along; It's not to be denied, but that the Fathers use the word satisfaction often, when they discourse of such mortifications, but by those satisfactions they do not mean satis∣factions given to an offended God, but to the Church, and the People of God, as signs, whereby our fellow-Christians may conclude, that our Repentance is real, and free from Hypocrisie.

Nor, III. Must they be used, in hopes, that God will dispence with our sins for the future, much less, that he will pass by those that we have committed, without sincere repentance, meerly for these seve∣rities: Alas! it's easier to punish the Body, than to leave a sin; and while the Sinner can enjoy his Lusts, what need he care, if for a day or two he is a little ri∣gid and unkind to his Flesh, that unkind∣ness will quickly wear out again, and the body fitted for commission of new of∣fences. God doth not value these seve∣rities at this rate; a penitent heart is more pleasing to him than a thousand Lashes, and a Soul that grieves for offending a

Gracious God, looks lovelier in his eyes, than a bloody Side, or the imaginary Wounds of S^t Francis. He that thinks that God will let him sin, because he whipt himself on such a day, takes God for some Heathen Deity; and indeed to lay a greater stress upon afflicting the Body, then upon forsaking of sin, is to contradict that notion, the Holy Ghost delivers of God, that he must be worship'd in spirit and in truth.

Nor, IV. Must they be used with an unwilling mind, where the inward re∣pentance of the Soul makes the Will re∣solute in the use of them, they may pass for excellent Offerings, but being per∣formed by force, or meerly because a Su∣periour commands them, this evacuates the virtue of the affliction. Hence those among the Papists, that either suffer themselves to be hired to perform the Ce∣remony of Self-affliction on Good-Fri∣day, or being once engaged in such an Order, use them not out of any sense of Sin within, but because the Rule of their Order doth oblige them to it, whatever Conceits they may entertain of the Opus operatum, or Work it self, God still looking to the spring from which all

these mortifications flow, they prevail no more, than the Indians going to Church, meerly because their Masters force them, prevail with him, to send his Spirit into their Hearts, crying Abba Father.

Nor, V. Is it fit, that weak or sickly persons should use them. Though ma∣ny Christians in the Primitive times, would thus afflict themselves, notwith∣standing their bodily infirmities; yet we find, 1 Tim. 5. 23. that in these cases men must use moderation. The Body being disabled, I do not see, how the Soul can perform those noble Operati∣ons, she is other wise capable of, no more than a Workman, whose tools are nought, can promise you an excellent piece of Manufacture. The Body is a Servant of the Soul, and we know, if our Servants be out of order, our Work must be left undone. Strong and healthy Bodies will bear it better, and if they loose some∣thing of their florid complexion, there is no great hurt done. Mortification to some Bodies would be a preservative of health, and such voluntary afflictions would spend many of those superfluous humours, that disorder them. In all these severities, men must be their own

Physitians, and consider what their Bo∣dies are able to bear, and what they are not. And yet lazmess, and softness of life, and love to Carnal ease, must not make us pretend, that our Bodies will not bear them; This is best known after we have had experience, and when we foresee a signal danger, it will then be time to forbear them. Our Bodies are able to endure a great deal more, than we are willing to believe, and the rea∣son, why people are weary of any thing, that's irksome to Flesh and Blood, is be∣cause they lie buried in Lust, and Sen∣suality. He that is weak already, had not need make himself weaker than he is, and Sickness is for the present, seve∣rity enough to subdue in us all disorder∣ly Affections, and in these Cases, it's in∣fallibly true, what the Apostle saith, that bodily exercise prosits little, 1 Tim. 4. 8.

And as these severities are not fit to be used by sickly and weakly persons, so neither must they be used by the Strong to the distervice of their Souls. In a word, the Body must not be used so coursly, as to make it useless to the Soul; and therefore the Saints of old observ'd most truly, that our Bodies are like Garments, if you take care of them,

they will last a great while; but if they be totally neglected, they will wear out in a very short time; To mortifie the Body is one thing, to kill it is another, and he that would not be guilty of Self-murder, must not be too lavish in these severities. It was a good answer of S^t Anthony the Hermit, to a Huntsman, that had taken notice of his former austerities, and saw him laughing, and merry with his Bre∣thren, that came to see him, and was scandalized at it; Bend thy Bow, saith he, he did so; Bend it more; he obey'd him; Bend it yet more. No, answered the Huntsman, then it will break Just so, saith he, is it with these severities, too much of them spoils all, but the moderate use of them may preserve both Soul and Bo∣dy to Eternity.

I do not believe it was possible with∣out a Miracle, for Besarion to stand for∣ty nights in a Hedge of Thorns, that con∣tinually prick'd him, though some do con∣fidently report it, and if he did so, I do not see of what use his Body could be to his Soul after such Torments. Nor do I know what to say to that man in Dionysius, that being at Prayer, and a Scorpion biting

him, and shedding Poison into his Foot, insomuch that it swell'd immediately, pain'd him exceedingly, and convey'd the infection to his very Heart, yet would not move from his place, nor take care to resist the noxious Animal, till he had done his Prayer; for though he was re∣stored to his former Health by the Pray∣er of Pachomius, yet no rational Man, can think well of such severities, where men may prevent their death, and will not, and I know not, whether it be not tempting of God, rather than trusting him, where he hath put the means to save our lives into our hands, and we neg∣lect them.

Nor, VI. Must the stress of Repen∣tance be laid on these severities. This I have already touch'd upon, and I can∣not but mention it again, because with∣out great care and watchfulness men are apt to be deluded by the Devil into mis∣construction of this Exercise, as if God were more pleased with this Exercise, than with the Repentance. Men may possibly be pleased with these outward Austerities more than with inward Re∣formation, but God, who sees further, can∣not. His piercing eye looks through

the Bowels, and if the Root be sound, loves all the Branches that spring from it, if the Foundation be good, casts a favourable Eye on all the Ornaments of the Structure; This Root, this Foundation is a sincere Repentance, or a Heart ena∣mour'd with the Beauty of Holiness. If this Rod buds and blossoms, and bears such Fruit, it is accepted in Christ Jesus; without a contrite Heart severities are but a deceitful Bush, whereby Men are deceived into a good opinion, that there is excellent Wine to be found in the House, but find nothing but Gall, and Vinegar, a stately Gate to a Swine-stye, and paint laid on upon a homely Face, which makes the Mortification ridicu∣lous. And therefore,

VII. These severities must be only demonstrations of the sincerity of our Repentance, when they are used, they must be used to convince our selves, and others, that we do in good earnest ab∣hor the sins, we have been guilty of. When our Hearts grieve for the provo∣cations we have given to the Almighty, and temptations come in, and our fright∣ed Consciences would make us believe, that our sorrow is but counterfeit; there

is no better way to dash, and beat back the despaining suggestion, than by offering some violence to our Bodies; for being naturally lovers of ease and softness, when we can thus deny our selves, and can be reveng'd for our sins upon our selves, we give very good evidence, that what we profess is 〈◊〉〈◊〉, and that our Tears are flowing from a Heart sensible of the Ma∣jesty, and Purity of the Great Creator. And this was the reason, why the noble 〈◊〉〈◊〉, repenting of her being married to another Husband, while the former, from whom she had been divorced, was living, came into the Church with her Hai•• dishevel••d, with her Hands, and Neck, and Lips all di••ty, and bemired with lying in Dust and Ashes for some time; and for this S^t Jerome commends her highly, because hereby she discover'd the reality, and sincerity or her Repen∣tance.

VIII. These severities are of great use in our endeavours to despise the World, and to lead a truly Spiritual Life. In∣deed our love of the World hath need of 〈◊〉〈◊〉 co••••osives. It's a Distemper which is 〈◊〉〈◊〉 to be dispell'd by flatrery, 〈◊〉〈◊〉 is it cured by a few angry words,

such as Eli gave his two Sons Hophni and Phinees. Without it be corrected, and and lash d, the Weed will over-run the Ground, and endanger the Soul even in the mid'st of ordinary devotion. The Body is ever a Bosome-friend to this love of the World, and therefore if the Body be proceeded against with harsh∣ness, this love feels the smart, and begins to abate in its Grandeur, and Loftiness. The Body being put to pain, it's satisfaction, faint, and it begins to lower it's Top-sails, and to dwindle away into nothing; such Mustard being laid on these Breasts, the Child soon gets an aversion from sucking them, and this bitternes drives the Soul to seek for sweeter Object in Heaven. And upon this account it was, that Sylvanus the Bishop of Philippo••olis went always in Sanda••s made of Hay, even in the City of Constantinople; and the Rural Bishops in the Diocess of Rome, denied themselves of all Wordly Rotinue and Splendour, while those of Rome lived in all the Pomp and Bravery the World could afford.

IX. Either to subdue a corruption, or to prevent yielding to a sin, these seve∣rities may be very helpful. Such seve∣rities

fright away the corruption, and make Satan himself stand amazed at what we are going to do. Seeing the love of God so strong in us, that for his sake we can put our selves to great inconvenien∣cies, he departs, and finding that Gods favour is dearer to us, than our ease and interest, his next conclusion is, that he must find out other Subjects to impose, and Work upon. When Hilarion appli∣ed himself to the subduing of his Lusts, he spake to his Body, Come thou Beast, I will not feed thee with Barley, but with Chaff; I'll so order thee, that thou shalt not kick; I'll subdue thee with the hunger, and thirst; I'll lay Weights upon thee; I'll afflict thee by Heats, and Colds, that thou shalt long for Victuals more than for Lust∣ful Objects. And so he did, labouring hard, when the Sun shin'd hottest; and praying and singing all the while he was at Work; and thus he became Ma∣ster of his Passions. In the same manner Zenon travelling one day through Palae∣stina, and seeing a Bed of excellent Cu∣cumbers, a Fruit he naturally loved, and finding temptations in his Breast to steal some from the Owner, it came into his Mind, that Thieves, when taken by the Magistrate, are usually tormented, I

must therefore, saith he, try whether I can endure Torments before I steal; and ac∣cordingly he laid this punishment upon himself for coveting another mans Goods, and stood five days in the Sun frying his Body in the intolerable heat; and be∣ing able to endure it no longer, I see, saith he, I must not steal, for I cannot en∣dure Torments; and so he passed on with∣out gratifying his desires.

X. If you ask me, what severities are fit to be used upon such occasions, I must answer that it is impossible to prescribe to all men the same severities, for their Bodies, Constitutions, Tempers, and In∣clinations are different, and consequent∣ly that, which may do well with one, may not be so proper for another; I will there∣fore set down some examples, and leave it to them, that think it expedient to make use of these Exercises to choose, such, as they find least injurious to their Consti∣tution. I have read of a holy Man in Egypt, who being tempted by a Harlot to acts of uncleanness, and feeling the temptation work, lighted a Candle, and burnt his Fingers one by one, till by the smart and pain of his Flesh, he forgot all thoughts of impurity. One Nathyra being taken out of an obscure Hermitage,

where he lived poorly and abstemiously, and mortified himself to a very great de∣gree, and made Bishop, lived now more severely than ever, lay harder, and deni∣ed himself more than he did when he was in his solitary condition, because said he, I am now under greater temptations. Pa∣chomius wore Hair-cloth next to his skin, sometimes to keep his Body under. One in ••••••••ba, if he heard of any poor man, that had not wherewithal to buy Corn, to sow his Ground, would go, and with∣out the Poor mans knowledge, buy some, and sow it for him; sometimes he would take Bread and Water with him, and sit in the High-way that is between Jor∣dan and Jerusalem and thereby relieve needy Travellers; where he saw men car∣ry great Burdens upon their Backs, when they came to a Hill, he would help them to carry them up the Hill; sometimes would carry up their Children; if he met with any that was naked, he would give him his Clock, and if he found any that was dead by the way, he would go and bury him, with Psalms, and Prayers. Sera∣pion sold himself, and became a Servant on purpose, that he might have an op∣portunity to convert the Sinners he sold himself too, much like Bishop Paulmus,

who Pawn'd himself for a poor Widows Son, and went into Captivity, to deliver him out of it. St James the Apostle, saith S^t Chrysostome, pray'd not with a Cushion under him, but with his bare knees so fixed to the ground, that they became like Camels Hoo••s, hard, and m∣sensible. Others when any Lustful thought came upon them, would take some great Burden upon their Shoulders, and carry it up and down till they were quite spent. Others that have been single man, as Christ advised, that young man, Met. 19. 21. have sold all they had, and given it to the Poor. Others, as Christ enjoins, Mat. 5 39. have, according to the Letter, turn'd their left Cheek to him, that hath smote them on the right, and have gone two miles with him, that would have compell'd them to go one; others, as the Apostles did, 1 Cor. 4 12. 13 when they were reviled they blessed, when they were defamed, they entreat∣ed; others, when they have found a re∣gret upon their Spirits, that they had gi∣ven away too much to the Poor, have gone back, and doubled the Sum they had given away, on purpose to cross the evil motion, as is it said of the famous Au∣thor of the Book of Martyrs; others have

parted with their deerest Profit, which they have believed was unjustly gotten though they became Beggers by it; others have put their Flesh to pain with Iron Pricks, Nettles, and Thorns, that they might not think of that sin, they were prompted to; others have sold their Coaches, and rich Laces, and Ornaments, and learn'd to go on foot, and in plain Gar∣ments, that they might be able to do more good in this present World; others have stinted themselves in their Dyet, and either eaten only of one dish, or have eaten no Meat at all, but Herbs, and Roots of the Earth, as I shew'd in the beginning of this Discourse; others have punish'd themselves with some days silence for speaking things which were not conve∣nient, &c. These various examples, I mention, not because I think they require imitation in every particular, but to shew, how he that means to be Master of the same Virtues, or intends to prevent, and subdue the same Sins, that these men mortified, may some such way arrive to the same Felicity, and Victory.

XI. Whenever any of these severities are used, they must be used with great humili∣ty; To grow proud upon the use of them, is to pervert their design, and to fall into

a high opinion of our own holiness, is to wound Religion with her own Sword; I must not despise others, that use them not, nor think that I am the better man, because my Neighbour is not acquainted with these Mysteries. My sins may re∣quire that, which anothers may not, and if I do excel him in this point, he may over-top me in another. These rigors must be carried on with secresie, and I must not be ambitious to let other men know, what I do in private, that they may admire me. I may indeed speak of them, where I can edifie my Fellow-Christian by them, but must not there∣fore think the worse of my Brother, be∣cause he will not do, as I do. I must al∣ways think very low of my self, and be∣lieve, that I have need of such Plaisters, which others, that are more Righteous, than I, may omit, and yet be in a safe condition.

XII. Dscretion must be the great guide in these severities, so I said in the beginning, and this is it, that must go∣vern this Chariot, else with Phaeton, it will set the course of nature on fire; where this Light hath been wanting, Men have fallen into Pits, and Ditches,

from which they have been pull'd out with great difficulty, and sometimes have perish'd in them. Discretion must take care, that all these Rules I have mention∣ed be observed; if this Watchman falls asleep, the City may ••oon be taken by the Enemy. These severities are like Chymical Medicines, as they may do great good, if skilfully applied, so they may do much harm, if made use or by an ig∣norant Practitioner; Antiquity gives us an account of several inconveniences Men have run into for want of discretion. Some have been perswaded into so high a conceit of their holiness, that they have expected Miracles; others have been de∣luded into an opinion, that they were impeccable, and by that means have been exposed to great Fa••ls; and Errors. Dis∣cretion, whether our own, or some faith∣ful Ministers, will teach a Man, to hold an even course, and to avoid the Rocks that are on both sides of him, and the Vessel thus guided, may bring us safe to the everlasting Harbour.

And now, I must say to those, that read these Lines, as Christ said to his Disciples in the point of abstaining from Marriage, Mat. 19. 12. He that is able to receive it, let him receive it; I cannot

and dare not press these severities as abso∣lutely necessary, yet thus much I will be bold to tell you, that the Saints of old thought Heaven could not be had with∣out them. They verily believed, that there must be a conformity to Christ, not only in active obedience, but in suffer∣ings too; and where God did send no affliction upon them, they thought them∣selves obliged to inflict some on them∣selves; This produced that vast number of Virgins, wherein the Church then triumph'd; By Hair-cloth and Sackcloth, and denying their Bodies, even Necessa∣ries, by mean Attire, and carelesness in their Dress, and deforming themselves, and going bare-foot, and enduring heat, cold, hunger, thirst, and nakedness, they became Conquerors of their Lusts, and Spectacles to Angels and to Men. Alas! you that at this day call your selves Christians, and are fond of all the bravery, that the Silkworm and the curious hand can make, (to the Female Sex I speak particularly) that must have such Washes for your Skin, such Paint for your Cheeks; such Patches for your Faces, and go from one Glass to another to see whether this Curl is in its exact Figure, whether this Lace sits well, whether this Meen becomes

you, or whether you are entirely Mo∣dish, that keep such a stir with your Fans, and Instruments of Pride in pub∣lick Prayers, are more afraid to hurt your Knees, than your Souls, and more dis∣composed, if justled, than if you lost Gods favour, and practice no more Re∣ligion, than is just consistent with your Lusts, that are more concerned, if your Hoods and lighter Vails, and flowing Mantles do but sit amiss, than if we thunder out Gods Judgments against you, that must serve God with ease, and elbow-room, are discomposed and disor∣der'd with every trifle, and as soon as the Lords day is over, go from one Play∣house to another, and know not which way to look for Starchedness and Wan∣tonness, and exactly observe the mode and figure of your Gate, and conform accurately to the vain Gesture, the Dan∣cing-Master taught you, and are careful about nothing so much, as about being dressed A-la-mode, and whose Discourses chiefly are about Fashions, and Fineries: Alas! Had you lived in the Primitive times, there is no man would have taken you for Christians. The Primitive Saints would have reckon'd you may be among the Gnosticks, or among the better sort

of Heathens, but they would have won∣dred at your impudence, if you had cal∣led your selves Christians; for they lookt upon all those Gaudes that now you doat on, as part of that Pomp and Glory of the World, which they had Abjured in Baptism. How you come to be Chri∣stians in this Age, Heaven knows, I am afraid you are none of Gods making.

The Primitive Saints were such Ene∣mies to all Vanity, that they would scarce allow the Female Sex any Looking-Glasses to behold their Faces in, which made some of them make use of Vesiels of Oyl to behold themselves; and they took none to be Christians, that did not conform in Habit, and Dress, and Beha∣viour to Christ, as well as in Doctrine. Tertullian makes himself very merry with those that pretended to be Christians, and call'd for such a Bodkin to dress their Hair, and the Blushes of such a Paper to beau∣tifie their Faces, and fasted with delicate Wines, as Persons whose Religion could not be treated of, but with Jest and Mockery.

The Christians in those days lived like people, that had not their Portion in this Life; their Pomp lay all in Holiness, and all their Bravery in making their

Souls rich, and beautiful, and indeed where so much Cost, and Time, and Pains, is bestowed upon dressing the outward Man, the inward commonly goes like a Beggar, or lies unregarded; where their condition, and dignity required difference in Cloathing, they wore may be Sackcloth next to their Skin, to remem∣ber, that though they were in the World, yet they were not of the World.

The Age we live in will not bear these severities, Mens Lusts have made that necessary, which heretofore would scarce have been thought convenient, so strangely is Religion alter'd from what it was, and let no Man tell me here; that to Preach up severities, is to teach People to turn Heathens again; for the Priests of Baal cut themselves with Knives and Laucers, till the Blood gush'd out upon them, 1 Reg. 18. 28. we urge no such severities, as shall disable the Body from doing the Work, that's proper for it, nor do we look upon God as a Tyrant, or a Deity, that delights in Blood, as those Heathens did, much less do we think that any such severities me∣rit God's favour, or his Audience, as they did; no, the severities which we recom∣mend to Christians are such as the Pri∣mitive

Fathers used, severities, which no∣thing but love to God produces, and a hatred of Sin, and a willingness to be rid of those Lusts, and Temptations, which do so easily beset us.

Nor is this to reduce men to Popery; for I have already shew'd, how the Papists do abuse these rigors, and pointed at the Rocks, that must be shunn'd: In matters of these Bodily severities, the Papists have not forg'd a new Doctrine, but have only turned an old Doctrine into Superstition, and run it into excess, and extravagance, which bitter Rind being pared away, the Fruit may be whole∣some, and like the Leaves of the Tree of Life for the healing of the Nations.

In vain doth the slothful Sinner plead, that God commands no such severities; I believe, if he look'd into the Bible with seriousness, and attention, he would find more Commands, that urge these severities, than he is aware of. The 5^th and 19^th Chapters of S^t Mat∣thew, the 6^th of S^t Luke, and the 12^th of the Romans, diligently considered, will convince a rational Man, that the Holy Ghost is no enemy to these severi∣ties; and suppose there were no express Commands for it, as long as we have so

many examples of Saints before us, that have used them, and as long as we are commanded to imitate those that have gone before us in their holiness, these ex∣amples will not want much of the nature of peremptory Commands.

But it's very common with Men, that are for an easie Religion, to find out excu∣ses. No wonder, if Men whose God is their Belly, whose Glory is their Shame, and who mind earthly things, speak against these severities. It's their interest to talk against them, and they would be undone, if their Guts should want those soft Morsels, they used to feed upon: Their Lusts tremble at these rigors, and therefore they must be unlawful. Nothing is Religion with them that crosses their sensual Appetite, though in good truth, Christianity is nothing else but crossing our sensual Appetite. It's true, no man yet hated his own Flesh, but still these severities are no Signs of Mens hating their own Flesh, but certain Marks, that a Man loves his own Flesh, and that he is willing to save his Soul and Body in the day of our Lord Jesus, Without doubt he loves himself most, that denies him∣self most, and no Man believes a Heaven and a Reward to come, like him, that will

not allow himself the comforts and ease of sensual pleasures here; such a man shews that he is not of this World, but that he is chosen out of the World, and hath laid up his Treasure in another. Our Blessed Redeemer, that commanded Sea and Earth, might certainly have li∣ved better, and more to his ease, if he had been minded to do so, than he did; he that bid Peter take up a Fish out of the Sea, and told him, he should find a piece of Money in the Fish, might as well have commanded all the Riches in the Sea, and bid his Disciples take them up, as they had occasion; but no, he chose an humble, despicable, self-deny∣ing Life, to shew, that thus his Follow∣ers must do, for the Glory, which is set before them; and because he made him∣self of no Reputation, and took upon him the form of a Servant, therefore God did highly exalt him, and gave him a name above every Name, that at the Name of Jesus every Knee should bow: I am not ignorant, that Christ did many things suitable to the great design he came for, and for our sake became Poor, that we might be rich; but still Christs life is exemplary, as well as expiatory, and though we cannot imitate him in his extra∣ordinary

Fast and Miracles, yet the Apo∣stles seem every where to intimate, that if we mean to inherit the Glory he entred into, we must do, what he did, meaning what is possible for us to follow him in; his steps we are to tread, and according∣ly the Primitive Christians we find did imitate him in most of his Self-denials, things for which we do admire them, yet cannot find in our hearts to follow them. We live, as if there were no other World, and whatever there may be within, there appears little without to convince a Spectator that we seek another Life. Our greediness, after the comforts of this Life, discovers how little we believe a future Recompence, and there appears so little in our lives that looks like la∣bouring after a future happiness, that one would think we believe not one word of the Bible. We are most con∣cern'd for a livelihood, and instead of seeking first God's Kingdom, and its Righteousness, the first thing we seek, is to get an Estate, and a comfortable sub∣sistance, and then we may take up a little more Devotion than formerly we did. This is it, we would fain live plentifully and bravely here, and enter upon a more plentiful and glorious Estate hereafter;

whereas the Scripture seems to make this World, and that to come, things op∣posite and contrary, and the ways of li∣ving in order to the enjoyment of these two totally different; and it was the belief of Christians in the purer Ages, that it was impossible to Reign with Christ hereafter, without suffering with him here, and none of them thought of li∣ving with Christ in Heaven, except they died with him here on Earth, i e. died to the needless Comforts and Pleasures of this Life, and lived like Men of another Country. They gathered so much from Christs saying, Luc. 6. 20, 21, 22, 23, 24. 25. Wo unto you, that are Rich, for ye have receiv'd your Consolation; Wo unto you that are full, for ye shall hunger; Wo unto you, that laugh now, for ye shall mourn and weep; Blessed be ye Poor, for yours is the Kingdom of God; Blessed are ye that hunger now, for ye shall be fill'd; Blessed are ye that weep now, for ye shall laugh. Whoso is wise, and will observe these things, even they shall un∣derstand the loving kindnesses of the Lord. I cannot but mention here S^t Austin's words in his Manual. O my Soul, were we to endure Torments for some years day by day; were we to suffer the

Pains of Hell-Fire for a considerable time, in order to see Christ Jesus in his Glory, and to be joined to the Blessed Society of Triumphant Saints; Were it not worth suffering all this to be partakers of so great, so vast, so stupendous a Glory? Come on then, let Devils prepare their Temptations, and make their Arrows sharp against me; let my Body be broke through Fasting; let Sackcloth press my Flesh; let great labours burthen my outward Man; let frequent Watchings dry up my Moisture, let this Man clamour against me; let another molest me; let Cold and Frost bow me down; let my Heart grumble; let the Heat burn me; let my Head ake; let my Breast burn; let my Stomach be full of Wind; let my Face grow pale; let me be weak all over; let my Life be consumed with Grief, and my Years with Mourning; let Rottenness enter into my Bones, and under me let Worms and Maggots Crawl. None of these things shall move me, neither count I my life dear, so I may but again rest in the day of Visitation, and ascend to converse with the People prepared for the Lord. For O! what Glory will the Saints possess there! How great will be their joy, when they shall shine as the Sun in the Firmament! When God shall number his People and advance them accor∣ding

to the 〈◊〉〈◊〉 degrees of their goodness 〈◊〉〈◊〉 holiness, and shall reward them accor∣ding to their Righteousness, when he shall give them for Temporal, Celestial things, for Trifles they have lost for him, great and ample Treasures! Behold what an accumu∣lation of Happiness it will be, when the Lord shall lead his Saints to take a view of his Fathers glory, and make them sit down with him in Heavenly Places that God may be all in all.

Thus spoke the Christian Father, and what he spoke he practised; And lest any of us after all that hath been said, should use tergiversations, and make Ex∣cuses and Apologies for his neglect, I shall conclude all with a direction out of Maimonides. How shall a Man arrive, saith he, to these Virtues? He must get a Habit of them, and to get this Habit, he must fall to work and exercise himself, and do it the second and the third time, as he doth in lesser Virtues. He must continually return to his Task, till it become easie to him, and the Toyl and Weariness of it vanish, and these Virtues become one with his Soul.

Notes

• Numb. 6. 2, 3▪ ••, 5, 6 7.
• 2 King. 1. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Vid. Paphaut. vit. O∣nuphr. c. 2.
• Mal. 4. 5.
• Vid. Phi∣lon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Joseph. Antiq lib. 18. c. 2. Epiphan. Panar. lib. 1. c. 16.
• Mat. 23. 15.
• Mat. 6. 16.
• See Dr. Hammond, on Luk. 18.
• Vid. Eu∣seb. Hist. Eccl. l. 3. c. 26. Clem. A∣lex. sirom. lib. 3. sect. 3. Nicephor. Eccles. Hist. l. 3. c. 15.
• Philo de vit. con∣temp.
• S. Basil. ad Amphi∣loch can. 57, 58. 59. 72, 73. Concil. Ancyr. can. 2, 3, 4, 5 & seq. Con. Nicen. 1. can. 11.
• Tertul. de de Poenit. c. 8, 9. & Cyprian de lapsi•• & Epist. 31.
• Pacian. Paraenes ad poenit. Bib∣lioth. Pp. tom. 3.
• Euse. Eccl. Hist. lib. 5. c. ult.
• Sermon. 41. de Sanctis.
• Theodoret. lib. 5. c. 17.
• Ambros. lib. ad Virg. corr. c. 8.
• Oper. Hie∣ron. tom. ••.
• Chrysost. tom. 5. E∣pistol. ad Theodor. lapsum.
• Hieron. in vit. Pa••••. Rom.
• Hieron. Epistol ad Eustoch.
• a

  Vid. Present State of Egypt, p. 181, 182, &c.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vid. Eu∣chol. Graec. in ord. Sacr. mi∣nist. Est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quae sit cre manibu••∣que terrae affixis cum genu••m in∣flexione & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si mirùs cor∣pus infle∣ctant. Jac. Goar, in Euchol. p. 12. The Ka∣loirs upon Mount Athes kiss the ground, or make such Repentan∣ces and prostrations Three hundred times every day, Ricault of the Greek Church, c. 11.
• c

  Vid. Sur de vit. SS. tom 5. & Hospin. de orig. Mon. lib. 5. c. 7.
• Vid. Hie∣ron. de S. Fide lib. 2, c. 2.
• Vid. Bel∣larm. de poe∣nit. lib. 4. c. 7.
• Vid. Bonav. Legend. Franc. c. 13.
• Joh. 4. 24.
• Vid. A∣cost. lib. 5.
• Vid. Pe∣lag. lib. 10. de Dicret.
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• 〈…〉〈…〉.
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• Maimonid. Hilcoth. Deoth. c. 1. sect. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉