passion which makes man more forgetfull of himselfe so to subdue it makes man an absolute enjoyer of himselfe Athenodorus a wise Philosopher departing from Augustus Caesar and bidding him farewell left this lesson with him most worthy to be imprinted in an Emperours brest That when he was angry he should repeat the foure and twenty Greeke letters Which lesson received Caesar as a most precious jewell making such use thereof as he shewed himselfe no lesse a Prince in the conquest of this passion than in his magnificence of state and majestie of person No lesse praise-worthy was that excellent soveraigntie which Architas had over this violent and commanding passion as we have formerly observed who finding his servants loytering in the field or committing some other fault worthy reproofe like a worthy master thought it fit first to over-master himselfe before he would shew the authoritie of a Master to his servants wherefore perceiving himselfe to be greatly moved at their neglect as a wise Moderator of his passion hee would not beat them in his ire but said Happy are yea that I am angry with you In briefe because my purpose is only to touch these rather than treat of them having so amply discoursed of some of them formerly as the Sunne is not to goe downe upon our wrath so in remembrance of that Sunne of righteousnesse let us bury all wrath so shall wee be freed from the viols of wrath and appeare blamelesse in the day of wrath For in peace shall wee descend to our graves without sighing if in peace wee be angry without sinning Secondly wantonnesse being so familiar a Darling with the flesh is ever waging warre with the spirit she comes with powdred haire painted cheeke straying eyes mincing and measuring her pace tinkling with her feet and using all immodestie to lure the unwarie youth to all sensualitie These light professors as S. Ierome to Marcella saith are matter of scandall to Christian eyes those eye-sores which wound the inward man with the sting of anguish Now what receit better or more soveraigne to cure this maladie than to take away the cause which begets this infirmitie And what may wee suppose the cause to be but the complaceâ—cie of the flesh when wee labour to satisfie our desires and give easie reines to our affections For the flesh while she is obedient becomes a servant to the soule shee governeth the other is governed this commandeth that is commanded but having once begun to usurpe she will scarcely ever become a faithfull and loyall subject What necessitie then is there injoyned us to stand upon our guard when wee have a Tarpeia within our gates ready to betray us to our professed enemy With what continuall and incessant labour ought wee to imploy our selves that this untamed Iebusite might be so tired and wearied that all inordinate motions might be extinguished which by sloth and want of imployment are ever cherished Let us then embrace Continence and by power of so good a spirit dispossesse the bad Let us not entertaine those dangerous motives to sinne which like a Snake in the bosome will wound us to death And what be those motives Wanton thoughts and wanton words which corrupt mens manners with wicked works It is a sure note and worthy observance whensoever any thought is suggested to you which tasteth of evill make the doore of your heart fast lest you give actuall possession to the Devill Wanton words likewise are dangerous motives to incontinence the habit whereof being once attained will hardly be relinquished So as Speech which Democritus calls the image of life being exercised in scurrilitie seemes to deface that image by laying on it the darke and sable colour of death For as muddy water is an argument that the fountaine is troubled so filthy words are witnesses that the heart is corrupted A good Tree brings forth good fruit a pure Spring cleare water and an uncorrupt heart words tending to the edification of the hearer Now he who useth his tongue to filthy communication incurres a threefold offence First in dishonouring God Secondly in sinning against his owne soule Thirdly in ministring matter of scandall or offence to his brother How necessary is it then to keepe a watch upon our mouth and a gate of circumstance unto our lips that wee offend not with our tongue which like the poisonous Adder stings even unto death wounding the soule with an incurable dart Neither doe I speaking of wantonnesse onely restraine my discourse to incontinence but to whatsoever else may properly tend to the complacencie or indulgence of the flesh as to tender obedience to her in the desire of luscious and lascivious meats or the like including all such as turne the grace of God to wantonnesse making a profession of faith but denying the power thereof in their life and conversation Thirdly Pride that Luciferian sinne whose airie thoughts are ever mounting must be subdued by the spirit of humilitie Wee would hold it to be no faithfull part of a subject to make choice of no liverie but his who is a profest foe to his Soveraigne And what I pray you doe wee when wee attire our selves in the habiliments of Pride not only outwardly in gorgeous apparell choicest perfumes and powdred locks but likewise inwardly in putting on the spirit of Pride attended by scornfull respects disdainfull eyes and haughtie lookes Can wee be truly termed Subjects May wee wearing the Devils crest partake of the seamlesse coat of Christ May wee expect a Crowne after death that oppose him who wore a thorny Crowne to crowne us after death No as the Souldier is known by his Colours the Servant by his cognizance the Sheepe by his marke and Coine by the stampe so shall wee be knowne by our Colours if wee be Christs Souldiers by our Crest or Cognizance if his followers by our marke if his Sheepe and Lambkins by our stampe or superscription if his Coine or Starling O know by how much wee are the humbler by so much to our Beloved are wee the liker Let us resemble him then in all humilitie that afterwards wee may reigne with him in glory Lastly that wee may become conformable unto him whose image wee have received wee are to learne of the blessed Apostle in all things to be contented Content saith the Proverbe is worth a Crowne but many Crownes come farre short of this content Now to propose a rule how this Content may be acquired were a Lesson well worthy our learning which I could wish might be as soone learned as proposed for Content briefly consists in these two To be free from desiring what wee have not to be free from fearing to lose what wee already have Now hee who seeth nothing in the world worthy desiring cannot chuse but be free from feare of losing being so indifferent touching the world or whatsoever else he hath in enjoying For he that neither hath nor soâ—th
they give advantage to him with whom they have to deale of making his owne bargaine upon such Termes as shall best please him for how should one mans judgement equall a whole judicious Counsell So as in dealing with cunning persons wee must ever consider their ends to interpret their Speeches and it is good to say little to them and that which they least looke for The other sort tie themselves something more strictly or precisely to their Commission for these will be loth to disgresse from it in matters of weight and substance but rather in some impertinent ceremony or circumstance as wee read in the generall Historie of Spaine that there came two Embassadours out of France unto King Alfonfe the ninth to demand one of his daughters in mariage for their Soveraigne King Philip one of which Ladies was very faire and named Vrraca the other nothing so gracious and called Blanch. They both comming into the presence of the Embassadours all men held it a matter resolved that their choice would light upon Vrraca as the elder and fairer and better adorned but the Embassadours enquiring each of their names tooke offence at the name of Vrraca and made choice of the Lady Blanch saying that her name would be better received in France than the other For matters of such indifferencie as these it is not to be doubted but they are left to the discretion of the instrument but for affaires of State as they require due deliberation in discussing so require they the joynt assent and approbation of the State ere they come to concluding THere are likewise publike imployments wherein Gentlemen upon occasion may be interessed which extend themselves to military affaires in which as it is not the death but the cause of the death which makes a Martyr so it is not the action but the ground of the action which merits the name of valour That act of Razis in taking out his owne bowels and throwing them upon the people it was an act saith S. Austin that tasted more of stoutnesse than goodnesse For what could that act of his benefit his Countrey wherein could it adde spirit to the distressed Maccabees wherein allay the heavy burden of their affliction or minister the least releefe in the time of their persecution That act of resolution by that noble Bohemian as it tasted more of true valour so it reared a columne of perpetuitie to his ever-living honour which exploit is thus recorded When Mahomet the second of that name besieged Belgrade in Servia one of his Captains at length got up upon the wall of the City with banner displayed Another Bohemian espying this ran to the Captaine and clasping him fast about the middle asked one Capistranus standing beneath whether it would be any danger of damnation to his soule if hee should cast himselfe downe headlong with that dogge so he termed the Turke to be slaine with him Capistranus answering that it was no danger at all to his soule the Bohemian forthwith tumbled himselfe down with the Turke in his armes and so by his owne death only saved the life of all the City The like worthy exploits might be instanced in those heires of fame the Rhodians in the siege of their City the Knights of Malta in their sundry defeats and discomfitures of the Turks the inhabitants of Vienna who being but a handfull in comparison of their enemies gave them not only the repulse but wholly defeated their designes This Valour or Fortitude which indeed appeareth ever in the freest and noblest minds is excellently defined by the Stoicks to be A vertue ever fighting in defence of equitie These who are professors of so peerelesse a vertue are more ready to spare than to spill their aimes are faire and honest free from the least aspersion either of crueltie or vaine-glory for as they scorne to triumph over an afflicted foe so they dislike that conquest unlesse necessitie enforce it which is purchased by too much bloud The Salmacian Spoiles rellish better to their palate for they are so full of noble compassion as the death of their enemy enforceth in them teares of pity This appeared in those princely teares shed by Caesar at the sight of Pompeys head and in Titus that Darling of Mankind in those teares hee shed at the sight of those innumerable slaughters committed upon the Iewes Now as my purpose is not to insist on the postures of warre so I intend not to dwell upon every circumstance remarkable in martiall affaires but upon the maine scope of military discipline whereto every generous and true bred Souldier is to direct his course Let your aime be therefore Gentlemen to fight for the safetie and peace of your Countrey in the defence of a good conscience which is to be preferred before all the booties of warre for as you have received your birth and breeding from your Countrey so are you to stand for her even to the sacrifice of your dearest lives provided that the cause which you entertaine in her defence be honest without purpose of intrusion into anothers right or labouring to enlarge her boundiers by an unlawfull force For howsoever the ancient Heathens were in this respect faultie being some of them Truce-breakers others violent intruders or usurpers of what was little due unto them wee for our parts have learned better things being commanded noâ— to take any thing from any man but in all things learne to be contented But of all enterprizes worthy the acceptance of a Gentleman in this kinde if I should instance any one in particular none more noble or better deserving as I have elsewhere formerly touched than to warre against the Turke that profest enemy of Christendome the increase of whose Empire may be compared to the milt in mans body for the grandure of it threatens ruine and destruction to all Christian States drawing light to his Halfe Moone by darkening of others and shewing even by the multitude of his insolent Titles what his aimes be if the Lord put noâ— a hooke in the nose of that Leviathan Praise-worthy therefore are those glorious and no doubt prosperous expeditions of such English and other Christian Voluntaries as have stood and even at this day doe stand engaged in personall service against the great Turke for these though they perish in the battell shall survive time and raise them a name out of the dust which shall never be extinguished These are they who fight the Lords battell and will rather die than it should quaile These are those glorious Champions whose aime is to plant the blessed tidings of the Gospell once againe in that Holy Land which now remaines deprived of those heavenly Prophets which shee once enjoyed of those godly Apostles which she once possessed of that sweet Singer of Israel with which her fruitfull coasts once resounded O Gentlemen if you desire imployment in this kinde what enterprize more glorious
Scholler and a Begger too The Age is blinde doth plainly show Yet how contemptible Riches that worldlings Idoll hath ever beene to these whose conceits were not engaged to pelfe nor their affections to desire of having may appeare by the admirable contempt of divers Pagans towards riches preferring a voluntarie povertie before all worldly possessions This might be instanced in Anacharsis who refused the treasure sent him by Croesus in Anacreontes who refused the treasure sent him by Polycrates and Albionus who refused the treasure sent him by Antigonus The like indifferencie towards riches appeared in the admirable and inimitable patience of Zeno who hearing all his substance to be drowned by shipwracke upon the Sea Fortune quoth he bids me to addresse my selfe to Philosophie more speedily The like in Mimus who threw his goods into the Sea saying Packe hence yee evills for yee were hinderances to me in my pursuit after better goods it is better for me to drowne you than be drowned by you Whence it was that Demetrius was wont to say That nothing could be more vnhappie than that man to whom no adversitie ever happened for that opinion even amongst the Ethnicks hath been generally held for most authentick That nothing can be truly said to be good or evill but a good or evill minde Now whereas we have sufficiently proved that no true friendship can be but only amongst good men I meane morally or civilly good and that ayme in the profession of friendship or Acquaintance is either to better them or be bettered by them wee are in like sort to make this our ayme or supreme end that having made choice of such whose eminent parts deserve our respect and acceptance wee are to imploy our time in conversing and conferring with them the better to enable us in imployments publike or private Neither is this only the absolute ayme or end of friendship for so we should inferre that our acception or intertainment of friends had reference only to our owne private ends without relation to him with whom wee have entred the lists of Acquaintance We are therefore to have an eye to these especiall offices of friendship being such as deserve our observation and imitation if so be wee deserve the name or title of friends First is if wee see our friend doubtfull or unresolved to advise him if afflicted to comfort him if sicke or restrained to visit him if weake in estate or impoverished to releeve him if injured to labour by all meanes to right him and in all things to be helpfull to him supplying his necessitie by apparent testimonies of our approved amitie It is reported that on a time Duke Godwin bringing up a service to Edward the Confessors Table he chanced to slip with one of his feet but to recover himselfe with the other whereupon presently he used these words in the Kings hearing One brother supports another O quoth the King so might I have said too if Godwin had not beene meaning that he was the cause of his brothers death whose life was a staffe to his state but his fall a weakning to his feet Certainly every faithfull friend should be as a Brother or as in a naturall body one member ministers aid and succour to another where the head cannot say to the foot I have no need of thee nor the foot to the hand but every one in their distinct and mutuall offices are ready to execute their severall duties So I say should friends and Acquaintance be one to another not in preying or feeding one upon another as if all were fish that came to net for this were to make no difference or distinction betwixt friend or foe but for some intendment of private benefit to dissolve the strict bond of friendship Whereas a friend being indeed a mans second selfe or rather an individuate companion to himselfe for there is one soule which ruleth two hearts and one heart which dwelleth in two bodies should be valued above the rate of any outward good being such a happinesse as he giveth a relish to the dayes of our pilgrimage which otherwise would seeme like a wildernesse for the world as it is both to be loved and hated loved as it is the worke of the Creator hated as the instrument of temptation unto sinne ministers some few houres of delight to the weary pilgrim by the company and socieâ—ie of friends recouâ—se and concourse of Acquaintance without which comfort how tedious and grievous would these few yeeres of our desolate pilgrimage appeare How highly then are wee to value the possession of a good friend who partakes with us in our comforts and discomforts in the frownes and fawnes of fortune shewing himselfe the same both in our weale and woe It is written of Sylla that never any did more good to his friends or more harme to his enemies Which princely courtesie to his friends could not chuse but increase them howsoever his extreme courses towards his enemies might seeme rather to inrage than appease them For as remembrance of benefits argues a noble nature so forgetting of injuries having in the meane time power to revenge implies a bravely resolved temper Whence it was that Themistocles when Symmachus told him hee would teach him the art of memory answered hee had rather learne the art of forgetfulnesse saying hee could remember enough but many things he could not forget which were necessary to be forgotten As the over-weening conceit of himselfe indignities done him by his foes opposition in the quest of honour and the like all which a great minde could hardly brooke being so illimited as he can admit of no corrivall in his pursuit of honour But to descend to the greatest benefit which proceeds from friendship Commerce and Acquaintance we shall finde how miserable the state and condition of this flourishing Iland had beene whose Halcyon dayes have attained that prerogative of peace which most parts of Christendome are at this day deprived of had not the friendly compassion and devout zeale of sundry learned and faithfull instruments of Christ delivered her from that palpable blindnesse and Heathenish Idolatrie under which she was long detained captive S. Ierome in the end of his Dialogue against the Pelagians writeth thus Vntill the very comming of Christ sayes he the Province of Britaine which hath beene oftentimes governed by Tyrants and the Scottish people and all the Nations round about the Ocean Sea were utterly ignorant of Moses and the Prophets So that then by the testimonie of S. Ierome all our Religion was superstition all our Church-service was Idolatrie all our Priests were Painims all our gods were Idols And to appropriate to every Nation their peculiar god there was then in Scotland the Temple of Mars in Cornwall the Temple of Mercurie in Bangor in Wales the Temple of Minerva in Malden in Essex the Temple of Victoria in Bath the Temple of Apollo in
with no lesse temperance than he did the latter with patience esteeming it his only conquest to conquer passion in the height of affliction It is likewise a great argument of Moderation when in extremity we stand prepared to encounter with the worst of danger passing al inducements to feare with a minde no lesse resolute than cheerefull saluting affliction with a smile and entertaining surmises of danger with a jest This did Crâ—ssuâ— who being willed by the Arabian guides to make haste before the Moone was past Scorpio But I said he feare more Sagittarie meaning the Archers of Persia. There is nothing which expresseth more true worth in any man than his constancie and courage in the encounters of this life imitating in this respect Vespasian who upon the instant of his Dissolution when death had summoned him to make present surrender by paying his debt to Nature of that short Lease of life which with many an unquiet houre hee had traced standing up upon his feet used these words It became an Emperour to take his leave of earth standing implying that the extremities which either Nature or Fortune could inflict upon him could not so much deject him or by their assaults enforce him to doe ought unworthy himselfe Whence we are taught and well may this lesson deserve our observation to entertaine this life with patience expecting death with a desired assurances for there is no better meanes to moderate the passions of Desire and Feare than to enter into meditation of the world and withall to consider how there is nothing of that esteeme in the world that may seeme worthy our Desire coveting to have it or worthy our Feare inwardly doubting to lose it This serious consideration will be of force to move the greatest worldling to a Moderation of his desires subjecting them to the obedience of reason Whereas if he should give reines to his owne Avarice Ericthous bowels could not containe more in proportion than his in an illimited desire and affection for the World being like a City without a wall a house without a doore a ship without helme a pot without a cover and a horse without a bridle hath brought out people equally consorting with her in nature and temper of unbridled and uncorrigible dispositions naturally affected to all sensuall libertie preferring one minutes pleasure or profit before an eternitie of succeeding pleasures and profits reserved for those onely whose lives are imployed in promoting their Makers glory being wholly addressed to please him and whose deaths like the choicest odours send out a sweet smell the perfume of a good and vertuous life sending out a voice even in their last period to praise him What admirable moderation divers ancient Princes have shewne especially in their contempt to the glory and pompe of this life Histories can afford sufficient examples but to omit forraigne instances my purpose is to insert here one of our owne which by how much more neere us by so much deeper impression should it inforce in us Canutus that was absolute King almost of five Kingdomes somewhat before the Conquest upon a time in his Progresse riding neere the Thames light and sate downe before the shore then as it were to trie a conclusion he commanded the water being now-ready to arise againe and to â—low not to come any neerer him But the water keeping his naturall course came up still higher and higher till it began to wet him Whereupon to his Nobles which were about him Yee call mee sayes he your King and Master and so indeed I am and yet loe yee I cannot command so much as this little streame but doe what I can that will doe still as it lift Whereupon presently hee posted to Westminster and resigned his Crowne to the Crucifix there neither could he ever after this be perswaded to weare it any more The like indifferencie to all princely honours shewed those memorable Saxons Kingulfus Iva Ceodulphus Eadbertus Ethelredus Keredus Offa Sâ—bbi Sigeberius Charles the fifth Emperour of Germanie gave up his Empire into the hands of the Princes Electors and withdrew himselfe in the yeere 1557. into a Monasterie The like of late yeeres did his sonne King Philip of Spaine Neither need wee to exemplifie this subject touching contempt of the world only in such as the glorious light of the Gospell had shone upon but such whose times of darknesse had never attained to so blessed a Sun-shine As may be instanced in Dioclesian who voluntarily relinquished the flourishingest Empire in the world Yea to adde one example more even amongst those whose best Religion is Policie and whose onely aimes are to inlarge their owne Soveraigntie Amurah the second Emperour of the Turks after he had gotten infinite victories became a Monke of the straightest Order amongst them in the yeere of our Lord 1449. All which may seeme to confirme what Seleuchus being King was wont to say That if a man knew with what cares a Diadem was clogged he would not take it up though it lay in the street So as when the Romans had despoiled Antiochus of all Asia he gave them great thanks saying they had rid him of many insupportable cares Now as wee have defined this vertue to be a subduer of our desires to the obedience of reason and a temperate conformer of all our affections so are wee to direct our eye to the conclusion to wit a freer of the affections from the too much subjection either of desires or feares So as wee are here to observe that he is the man whom our definition only aimes at whose well-tempered brest is neither transported with a desire of enjoying what it hath not nor surprized with a feare of losing what it now enjoyes Having so much as may content him the losse whereof should he sustaine could nere deject him Such an one the Tragick Poet entitleth a Prince as one too worthy to be numbred among the inferiour ranke Who feares desires and stifling cares suppresse Are Kings at least they can be nothing lesse For these are they who have absolute soveraigntie over their passions and in prosperitie scorne as much to be proud as in adversitie to shew themselves base Yea they will rather entertaine the extremest encounters that Miserie can lay upon them than lose the least of that libertie of minde with which their noble temper hath endued them In briefe those only who dis-value sublunary things esteeming them as they are onely to minister to our necessitie and not to reare them as blinde worldlings use in the tabernacle of their heart to commit idolatrie keepe consort with this Definition for the golden meane as it is only approved by them so in a princely moderation of their affections they are ever readiest to enter lists with their owne passions that if any either exceed or come short of this meane they may so square and hammer it till it be reduced to a proposed meane And let
the world they carry about with them the world For as he may live ill who liveth apart from the societie of men even so though they flie not into the wildernesse yet may they flie the world and amidst the crowd of people live solitary by an inward contemplation of the supernall glory and in midst of a clamorous Court conferre with themselves and converse with God in the meane time whatsoever they know or can doe that may any way tend to the common good benefit or utilitie of humane societie to effect it accordingly and not bury that talent in the ground which they have received from above which rule they are to observe after the example of the most holy and excellent men of both Orders Ecclesiasticall I say and Secular Thus farre have wee proceeded in the examination or discussion of these two especiall parts of Perfection Contemplative and Active wherein by manifest and infallible arguments wee have proved how the Active part is to be preferred both in respect of our selves and others because a life well acted shall minister most comfort to our selves besides that light of example which it yeelds unto others Now as the Active is preferred it resteth that wee shew you wherein this active part of perfection consisteth which discovered that whereof wee treat and would gladly finde may be the sooner attained THere is no building which as it relies on a foundation consists not of some materiall composition no body but it consists of nerves arteries or sinewes which cement the lineaments together no confection which consists not of some simples for otherwise it were not mixed but simple and uncompounded The like may be said of this choice and exquisite Confection this Active part I meane of perfection For as all Rivers tend to the Sea to make one Ocean all Creatures to make one Vniverse so all Vertues aime at Perfection which once attained they surcease from action Now in this discourse of Active perfection the period of Man wee doe not meane of that absolute perfection or accomplishment which admitteth no blemish or imperfection for wee are to seeke that above us not below us for our righteousnesse justice and perfection is such in this life as it rather consisteth in the remission of sinnes than perfection of vertues Yea we sinne daily so as properly wee can attribute nothing to our owne strength but weaknesse to our owne abilitie but infirmnesse to our resolves but uncertainnesse to our wills but untowardnesse to our affections but depravednesse nor to the whole progresse of our lives but actuall disobedience But rather I say wee meane of that Christian perfection which every one in this Tabernacle of clay is to labour for that wee may become perfect through him who became weake that wee might be strengthned hungry that wee might be nourished thirsty that wee might be refreshed disgraced that wee might be honoured yea who became all unto all that by all meanes he might gaine some But wherein may this Actuall perfection be properly said to consist In Mortification which like the swift gliding torrent of Hydaspes divides or dilates it selfe to two channels Action and Affection Action in expressing it Affection in desiring to expresse it Action in suffering Affection in desire of suffering The one actuating no lesse in will than the other in worke Where the Action being more exemplar and in that more fruitfull gives precedencie to Affection which concurres with the act to make the worke more graciously powerfull For where a worke of Mortification is performed and a heartie desire or affection to that worke is not adjoyned that Action may be properly said to be enforced rather than out of a free or willing disposition accepted Now this two-fold Mortification extends it selfe properly to these three Subjects Life Name Goods Life which even Humanitie tendreth Name which a good man before the sweetest odours preferreth Goods on which the worldling as on the Supreme good relieth For the first many excellent and memorable examples of sundry devout and constant servants of Christ Iesus are in every place frequent and obvious who for the confirmation of their faith and the testimonie of a good conscience joyfully and cheerefully laid downe their lives esteeming it an especiall glory to be thought worthy to suffer for him who with all constancie suffered to become an example of patience to them which were easie to illustrate by the sufferings of many eminent and glorious Martyrs Prudentius writeth that when Asclepiades commanded the tormentors to strike Romanus on the mouth the meeke Martyr answered I thanke thee O Captaine that thou hast opened unto me many mouthes whereby I may preach my Lord and Saviour Tot â—ece laudant ora quot sunt vulnera Looke how many wounds I have so many moâ—thes I have to praise and laud the Lord. Ignatius words were these to witnesse his constancie at the time of his suffering Frumentum sum Christi per dentes besâ—earum molor ut mundus panis Dei inveniar I am Christs corne and must be grownd by the teeth of wilde beasts that I may become pure manchet for the Lord. It is reported that blessed Laurence being laid upon the Grediron used these words to his Tormentors Turne and cut it is enough Saint Andrew when he went to be crucified was so rapt with joy as hee rejoyced unmeasurably in that blessed resemblance of his Masters death Blessed Bartholomew willingly lost his skin for his sake who had his skinne scourged that hee might be solaced Iohn dranke a Cup of poâ—son to pledge his Master in a cup of affliction Thus Laurences Gridiron Andrewes Crosse Bartholomews Skin Iohns Cup expressed their Mortification by a willing surrender of their life for his sake who was the Lord of life Yea should we survey those strange invented torments during the bloudy issue of the ten Persecutions which were contrived by those inhumane Assacinates whose hands were deepe-died in the bloud of the Saints wee should no lesse admire the constancie of the persecuted suffering than the cruelty of the Persecutors inflicting What rackes hookes harrowes tongs forkes stakes were purposely provided to torment the constant and resolute Professours of the truth wearying the tormentors rather with tormenting than abating any part of their constancie in the height and heat of their tormenting Yea they were solaced in the time when they suffered esteeming death to be such a passage as might give them convoy to a more glorious heritage Neither did these blessed Professors of the faith receive comfort by the eye of their meditation firmely fixed on heaven but by the compassion and princely commiseration of divers eminent and victorious Emperours bearing soveraignty then on earth Constantine the Great used to kisse the eye of Paphnutius which was bored out in Mâ—â—ciminus time The like noble and princely compassion we reade to have beene shewed by Titus Trajan Theodosius and many other