EMonge many euyll , & naughtie affections which folowe the nature of man , corrupted by synne ( ryght honorable and beloued in Christ ) fewe or none brynge greater inconueniences with them , than doth the inordinate hope and expectation of long lyfe . And this affection is so much the more hurtfull and perillous , for that it is grounded so depely , and sticketh so firmly in our nature , that it cannot easely be remedied or remoued : which thing , beside common experience , hath of old time bene noted , by diuers and sundry prouerbes , as this for one . Nemo est tam senex , qui non putet annum se posse viuere . Ther is no man so olde , but that be thinketh he may liue yet one yeare longer , and when that is done , yet an other , and an other yet after that , and so in infinitum , vntil all yeares & daies be cleane past and expired . The like hope of long life is expressed by thys prouerbe , Aegroto anima dum est , spes est . The sick man , as long as he hath life & breath , so long hath he hope : signifieng that euen in the greatest & most daungerous diseases , the sick parties euer hope to liue , and to escape , so that neither olde age , which by natural course foresheweth death at hande , neither yet extremitie of sicknes , be it neuer so greuous , can remoue from vs this inordinate expectation , and vain hope of long life , so long as this body hath anye breath abiding or life left in it .

Out of this euill roote spring many braunches of great inconueniences : For when men be in expectacion of long life , and promise vnto them selues continuaunce of many yeares : they fall by litle and litle into carnal securitie , they grow remisse in all godlye exercises , delight altogether in pleasures of this worlde , little or nothing thinking of the world to come , or of any amendement or correction of lyfe , but deferring it to a longer time , and so often times preuented with vnlooked for death , & founde a sleepe in their wicked securitie , they tumble headlong or they beware , into the pit of damnacion . For the curing therfore of this daungerous disease in our sicke nature , the holy ghost hath prouided in the scriptures two special remedies : The one is , the setting forth before our eyes the seueritie of Gods terrible iudgement , at the last day , when the Lorde him selfe shal come , with the voyce and sommoning of the Archangell , 1. Thes. 4 with the sound of the trumpet from heauen in iudgement , to render to euerye man , according to that he hath done in the flesh , 2. Cori. 5. be it good or euill , and therewith also the sodainnes of the same iudgement , which shall come as a theefe in the night , Math. 24. Luc. 21. without geuing any forewarning , as a snare that catcheth the bird , and as the lightening whyche most sodenly in one moment , flasheth from East to the West ouer al heauen . The other remedye is the often warnyng , which the scriptures do geue vs , to put vs in remembraunce of our forgetfulnes of the frailty of our nature , continuallie subiect vnto death , who will not suffer vs long to continue here vpon this earth , but shortly , & very often , sodenly also , bringeth vs most certainly to an end of this vncertain life . The text which I haue chosen ministreth iust occasion to thinke of both these matters , being a percel and the very conclusion of a sermon , made by Christ hym selfe , sittyng on mount Oliuet , vpon occasion that his disciples asked him of the signes of his comming , and of the end of the world . The wordes are these : Ideo et vos . &c. Therfore be ye also ready , Mat. 2● for the Lord wil come at the houre which you thincke not on , which sentence as most notable and worthy to be regarded , our sauiour in that sermon doth sundry times repeate , vigilate ergo . &c. Therfore , wherfore ? It is the conclusion of a similitude going before , which is this . If the good man of the house had knowen what houre the thefe woulde haue come , he would surely haue watched , & not haue suffred his house to haue bene broken vp . And therfore be you redy . As if he should say : The good man of an house woulde be diligent to saue and preserue his house and worldly goods , being thinges corruptible , how muche more ought you to be continuallye vigilant , least the daye of iudgement whiche commeth sodaynlye , as a theefe in the night , finde you sleeping in sinne and wickednes , and so you loose a farre more excellent treasure , redeemed not with golde and syluer , but wyth the precious bloud of the immaculate Lambe Christe our Sauiour . i. Pet. ●●

Alhough therfore this text most properlye pertaineth to put vs in remembraunce of making preparacion agaynst the general iudgement : yet notwithstanding I entend presently to apply it to the preparation towardes death , partly by reason of this present occasion , and partlye for that bothe tende to one effect . For S. Augustine saith , looke in what state the last day of our life doth finde vs , August . ad Helych . Epist. 80. in the same state wil the last day of the world iudge vs . I purpose therefore by occasion of this text , to put you in remembraunce of .3 . thinges . First , of the exhortacion in the scripture , mouing vs to prepare to die . Secondarely , of the causes that ought to moue vs to this preparation . And thirdlye , of the true waies and meanes how to prepare to die . And by the waye I entend somewhat to speake of the cause of this solemne assembly . For the first , as it is said here : Be in readines . &c , so are there very many places in the scriptures , tending to the same effect . In the .xij. of Luke Christ saith thus : Sint lumbi vestri praecincti , & lucernae ardentes in manibus vestris . Let your loynes be girded , and your candels burning in your hands . By girding of the loines is signified the brideling , or rather mortifieng of our carnal and corrupt affections , & by burning candels is signified the light of faith , and Christian conuersacion , the very fruite of true fayth , and so in summe that we should be altogether in a readines . Saint Peter also , when he maketh mention of the ende of al thinges to be at hand , vseth much like exhortacion : Be ye sober ( saith he ) and vigilant in praier , signifieng thereby that temperaunce in meates and drinkes , i. Pet. 4. sobrietie of conuersation in al the partes of our life , vigilancie and continuaunce in praier , and other godly exercises , are sure signes that we make preparation for death , and for the comming of Christ . Of such like exhortacion to prepare against death , the scriptures are most full , & so plaine , that this part needeth no long prosecution .

Now for the second part , there be two causes that ought ( if we be not altogether vnsensible ) to moue vs to prepare for death . The one is , the necessitie of death . The other is , the vncertaintie therof . The ineuitable necessitie of death is very wel expressed by saint Paule in these wordes . Heb. 9. Statutum est , omnibus hominibus semel mori , & post hoc iudic●um . It is ordained , or it is a statute , concluded and enacted in the high court of the heauenly Parliament , & such a statute as neuer shal be repealed , that al men , of what estate o● condicion so euer they be , shal once die , and after that foloweth the iudgement . The wise man sayth : Ecclesi . ● . Moritur doctus simul et indoctus . The learned & vnlearned both die . The Ethnickes also did very wel expresse this necessity of death . For Horace saith thus : Pallida mors aequo pulsat pede pauperum tabernas , regumque turres . Pale death , or death that maketh the most beutyfull and best couloured faces pale , doth knocke as indifferently at princes palaces , as at poore mens cottages . An other Poet hath these woordes : Mors sceptra ligonibus aequat . Death maketh scepters and mattockes equal , and assone arresteth he the Prince that carieth the scepter , as the poore man that diggeth with the mattocke . Dauid calleth death , Viam vniuersae carnis , ● Regum . ● . the way● of all flesh . But what needeth many testimonies in so plain a matter , so vniuersally knowen by dayly experience in all places and times ? Now as concerning the vncertaintie of death , which is the second and greatest cause to moue vs to be in redines : This may be truly affirmed , that as nothing is more certaine , then that death wil come : so is there nothing more vncertaine , then the houre when it wyll come . And therfore is our life in the scriptures compared to things that vpon light and sodaine causes are alterable : as grasse , Esay . 40. Job . 8. Iacob . 〈…〉 a flower , shadow , smoke , vapour , and death , resembled to the stealing in of a theefe , to a snare intangling the 〈◊〉 , and the hooke catching the fishe vnwares . This 〈◊〉 is also touched in my text : Quia qua hora non putatis . &c , For the Lord will come at the houre which ye thincke not . But both these things shall appeare more clerely by examples . And to begin first with th examples of the latter parte . Nothing doth more euidently declare the vncerteinty of death , them the sodaine deathes of persons of all ages and degrees , of which we finde plenty both in prophane histories , and in the Scriptures . Plin. nat. hist , lib. 7. cap. 52 . Plinie in the seuenth booke of his naturall history hath a whole Chapiter intituled De mortibus repentinis . And the like Chapiter hath Valerius Maximus , where they write that many vpon most light causes sodenly haue died . One at Rome , as he went forth at his chamber doore , did but stricke his finger a litle on the dore cheke , and immediatly fel downe deade . An other did but stumble as he went forth , and died forthwith . An Ambassadour of the Rhodians , after he had declared his message to the Senate , departing forth of the Counsell chamber , fell downe by the waye sodenly , and there died . Aeschilus the Poete lieng on slepe bare headed nere the Sea , a great seafowle , thinkyng his head to be a stone , whereon he might breake the shelfishr whiche he caried , lette it fall on hys heade , wherewith he was killed out of hande . Luciane , a man in deede learned and eloquent , but a derider of all religion , and namely a blasphemer of Christian religion , trauailing by the way , was sodeinlye set vpon & wurried with dogs , a death worthy such a blasphemer , and a terrible example to all contemners and deriders of religion and pietie . ● . Reg. 25 The Scriptures also want not like examples . The churlish rich man Nabal , who at his sheepeshearing held a feast in his house like a kyng , but denied to relieue Dauid , them persecuted and in distres , within ten dayes after was smitten of the Lorde , & so di●d . Ananias and Sapphira , Act. 5. pretending that they gaue their whole patrimonie to the relief of the poore in the primitiue Church , but in dede reseruing a portion to them selues , and so lieng to the holy Ghost , were immediatly stricken of God , and so ended their lyues , to the fearefull example of all hypocrites and dissemblers , namely in matters pertayning to Gods religion . Act. 1● . Herodes Agrippa being in his most glorious magnificencie , contented to heare him self magnified and extolled as a God , and not a man , was sodenlie smitten by the Angell of the Lord , and dyed a most miserable death . Luke . 12 The riche man of whom mention is made in the xii . of Luke , that entended to pull downe hys barnes and granaries , and to builde larger , sayd to his soule : Soule , thou hast prouision layed vp in store for many yeares , and therfore take thyne ease : Eate , drinke , and be merie . But what became of him ? God sayd vnto him : Thou foole , euen this very night shall thy soule be taken from thee , and then who shall haue that thou hast prouided ? Dani. 4. Th example of Nabuchodonosor is veri terrible , who walkyng in his pallace , and glorieng in his strong and stately Citie Babilon : whiles the wordes were yet in his mouth , was sodenly stricken with a plague worse then death : for the vse of reason was taken from hym , and he him self turned forth among beastes , became as a beast , eating hay like an oxe : to teach al posterities ensuing not to glory in things of this world , which are but vaine : but that he which glorieth , should glory in the Lord . It shal not be amisse if I adde one example of myne owne knowledge . For Gods Iudgementes exercised in our dayes are also to be obserued and marked . I knew a Priest , who had rapped together foure , or fiue benefices , but was resident vpon neuer a one of them . All this sufficed him not , and therfore he longed for a prebend also , there to spende at ease the milke and the fleese of the flockes , whiche he had neuer fed . At length by mediation of money he obteyned a Prebende : and when his man brought him home the seale thereof , cast into a maruelous ioye , hee brust foorth into these woordes of the Psalme , taken out of his Portesse , whiche was all his study . Hec requies mea . This is my rest ( saith the Priest ) this is my place of quiet , here entend I to make mery so long as I liue . What folowed hereof ? Assuredly , nulla requies , no rest , but within a few dayes after he was stricken with a paulsie that he could not stirre him selfe , & besides , bereft of al his wits and vnderstandyng , that where before he was accoumpted a worldly wise man , afterwards he was altogether foolish , & not long after died . And who is there that hath liued any nomber of yeares , but they haue knowen or heard of many that haue died sodenly ? some sitting in their chaires , some sleping in their beds : some haue fallen down dead going in the streetes , some haue fallen of from their horses : besides many other like cases , comming by fraud , force , ● violence , wrought by one man against an other , wherof be infinite and to many examples . Wherfore to conclude this part , let al those whom God hath blessed with prosperitie in this world , learne further out of these examples , that when they are in the highest & best state of wealth , fauour , honour , & dignitie : then haue they most cause to bee vigilant , and in a redynes , for then most commonly Gods stroke is nerest at hande , and sodaine destruction lighteth vpon such , as in the middest of worldly prosperitie haue not God before their eies , but cast him cleane out of their remembraunce . Now to come to necessitie , a fewe examples in that shall suffice . Dayly experience sheweth that al are subiect to death . Some note that it is not without an Emphasis , Gene. 5. and to be marked , that in the fifte of Genesis where mention is made of the olde fathers that lyued some seuen , some eight , some nine hundreth yeares : euer in the ende Moses addeth these woordes : Et mortuus est , and he died : to geue vs to vnderstande , that lyue we neuer so longe , yet at length commeth death and maketh an ende of all . If strength could haue preserued from death , Sampson had yet lyued , if wisedome , Salomon : yf valeauncye , Dauid : yf beautie , Absolon : yf riches , Croesus : yf largenes of dominion , Alexander the great had yet remayned a ly●e . But what nede we to seke farre examples ? Beholde thys present assemblie and solemnitie , most liuely expresseth to al our senses , the britlenes of our nature , and the necessitie of death . For if the most noble and myghty prince Ferdinandus the Romayne Emperour , for whose Funeral this preparation and concourse is here made , hath entred the way of all fleshe , and thoughe he were the greatest and honourablest of all earthly kynges , hath as a subiect obeyed the irreuocable Statute of the heauenly Emperour spoken of before : Let vs in respecte farre inferiour persons , assure our selues we shall followe , and that howe soone we cannot tell . And bycause it is commonly vsed that some thyng should be spoken at the Funerals of great and notable personages in their prayse and commendation agreable to their conditions : I will also agreablie to the sayd custome speake something in commendation of the vertues of this most noble prince . In whiche doyng I shall do no new thyng , but therein follow the steppes of the moste godlye , auncient , and best learned fathers of the Church . Gregorie Nazianzene , who for hys excellent knowledge was called Theologus , that is , the diuine , In oration● habita in funere pa●tris . wrote diuers and sundry Funeral Orations or Sermons , and in them hyghely commended the partyes discessed : as Basilius Magnus , Cypriane , Athanasius , hys owne father , ( for his father was a maried Bishop ) and diuers other . S. Ambrose in like Sermons hyghly commended Ualentinianus , & Theodosius the Emperours . Which was not done of these learned fathers , either for vayne ostentation of eloquence , or for flattery of their frendes remayning aliue : but partly to continue a reuerent & honorable memory of the parties discessed , & partly to excite and stirre vp others by rehearsall of their vertues , to the imitation of the same . And here I must craue pardon , if I shall not so largely and particularly speake in the commendation of this noble Emperour , as did Ambrose of Ualentinian & Theodosius . For this prince was to me personally vnknowen : Ambrose was much conuersaunt with both the other . And therfore of this prince , I can reporte onely those thinges whiche either are credibly written of him in the histories of our tyme , or that are notoriouse by common fame , or that I my selfe haue heard by very certeine reporte of men of good credite . And here I will briefly passe ouer those thinges , which Orators could prosecute with much eloquence at great length . As first of all his highe parentage , and nobilitie of birth , being in dede very notable , descendyng in direct line from sundry Emperours . Fridericke Th emperour of that name the third was his great graundfather . Maximilian the Emperour sonne to the said Fridericke was his graundfather . Phillip kyng of Spayne father to Charles the last Emperour , and to him : his mother was the daughter and heire of the kyng of Spaine : his fathers mother was the onely daughter and heire to Carolus Audax , Charles the bold , Duke of Burgundie , and Lord of all the lowe countreis , in dede a Duke by stile , but when he liued , terrible to the mightiest kynges of his time , he him selfe also descending lyneally from the kings of Fraunce . So that there was compacted in this princes person , as it were a bundell of the principall nobilitie of the christian world : out of the compas of the which world ther is no true nobilitie , but al Barbarie . I wil likewise passe ouer the dignitie and honor of his estate , whiche was the highest tipe of all worldly preeminencie , to the whiche he ascended by all steppes and degrees of honor . As first of all , after the death of Maximilian the Emperour his graundfather , besides other his titles and stiles , he was created not a Duke , which is a place of great honor , and namely in those countries , but an Archduke , I meane Archduke of Austria , and ( that more is ) the onely Archduke of the worlde , so farre as I haue read or heard . Other ther were Archdukes in stile , but he onely so long as he liued , was Archduke in possession . Soone after he was crowned king of Boheme , then elected king of Romanes , after that king of Hungarye , & last of al Emperour of Rome : whiche is the highest steppe and degree of honour that any man in Christianitie can attain vnto . When I say highest , I do not here except the pretensed supereminencie of the Popes holines : for I take his holines , in chalenging to be aboue the Emperour , to bee an vsurper , and in this point I haue Tertuliane to make with me , who writeth plainly thus : Imperator omnibus hominibus maior , solo deo minor . The Emperour ( saith he ) is greater then al men , and yet lesse then God alone .

Thus much concerning the royall progenie , and imperial state of Ferdinandus , which thinges I haue briefely passed ouer , as matters more meete for them that write Panegyrical Orations , then for the Pulpet . For although they be the giftes of God , & therfore to be estemed in their kinde , yet be they the thinges that rather make a great man , then a good and a Christen man . For the like hath often happened , as well to euyl men and to Heathen men , as to good & Christen men .

I wil therfore commend vnto you the giftes of the mind , & the godly vertues which were in this noble Emperour : in the which for the causes afore aledged , I must be more briefe , than otherwise the matter requireth For surely , I haue herd that he abounded in al kinds of vertue , that he was a louer of iustice , a louer of truth , & a hater of the contraries , that he was full of clemencie , ful of humblenes of mind , no proude man , no haultie man , but humble , myld , and full of affabilitie . He was also notvnlearned , & both in latin & al other vulgare toungs so skilful , that he was wel able to treate in the same wyth the most part of the nations of Christiandome .

But out of al his vertues , I wil at this time especially commend vnto you three , wherof two are notoriously knowen throughout all Christendome : The thirde I my selfe haue heard by reporte of them that were of good credit and excellent learning . And the first is his fortitude , traueils and continuaunce in warres against infidels , and sworen enemies of the Christian name & religion , I meane the Turkes . The principal office required of a Christian Prince , ouer & aboue the dutie of an other Christian , is the right vse of the sword , put by God into his hand , for the defence of the godly and innocent , and for the repressing and punishing of the wicked . This sword is neuer so wel occupied , as when it is drawen in warres to defend christians , against infidels and enemies of Christian religion . For these wars haue a priuilege or prerogatiue above al other kind of wars , for they ar called in the scriptures , Bella domini , the lords wars . In these kinde of wars against Turkes & Mahumetistes , this noble Prince spent a great peece of his yong & middle age , not sparing therin neither his treasure , or his trauayl euen in his own person . And therfore in the point mai very wel be compared to the most godly and valiaunt Prince kyng Dauid , of whom for his valeancie against the Philistines & other infidels , ii . Reg. 25. it is written that he fought the lords batels .

But here me thinketh I heare some man , making vnto me this obiection , and saying : Sir , ye commende this man highly for his warres against the Turkes : But I beseche you what successe had his wars ? Had not the Turke the vpper hand ? Haue we not lost for al his wars , the better part of the kingdome of Hungarie ? How then is he worthy commendacion that looseth and not winneth by his wars ? To that I aunswer , that counsels , warres , aad other actions ar not to be iudged by the successe , but by the purpose , entent , and prudent disposicion towardes the same . One Poete wisheth that he should neuer haue good successe , Ouid. which measureth doinges by successe . Careat successibus opto , quisquis ab euentu facta notanda putat . To direct warres and other actions to some good end , and to prosecute the same by prudent aduise , industrie , and actiuitie , perteineth ( as Gods gift ) to the praise of a man , but the successe of thinges is reserued to God alone , who disposeth them according to hys diuine wisdome .

And therfore , if God had determined at that time ( as appeareth manifestly he had ) to plague Christiandome by the Turke , as he did the Iewes by Nabuchodonosor : ( for god can vse both euil men and wicked spirites for his executioners ) and that for the sinnes of the Christian Princes , & people , and namelye for contemning and persecuting the doctrine of the Gospell , then offered vnto them : What could al the kinges of Christendome haue done to the contrary ? But if we will iudge this matter after the maner of men , and by common reason : The fault of the losses in Hungary is rather , yea iustly to be imputed to other Christian Princes ( who at that that time for old rustie priuate titles , wer at mortal and deadly warre one againste an other , and so opened the way to the Turke ) then to king Ferdinand , who continually laboured for aid against the Turke , but could obtaine none : and was left alone to matche wyth a moste mightie Tyranne , who hath alone a dominion in greatnes , equal almost to all Christendome , besides the conspiracie of diuers Hungarian Princes , ( for Uauoida his quarell with the Turke against him ) which troubled him more then al the Turkes force . And I besech you , in this case who could hope to haue good successe ?

And yet his wars against the Turk did not alwaies lack succes . For proofe wherof I shal desire you to cal to remembraunce how nobly & valiantly the Citie of Uienna in Austria was defended against the Turke , chieflye by his meanes . They that write the histories of our time , make reporte , that the Citie of Uienna , then being a weake towne , and not fortified , the great Turke hauing passed throughe Hungarye , with an huge armie , shewing by the way infinite examples of barbarous tirannie & crueltie , sparing neither age nor sexe , no , not forbearing to ryp the bodies of Christian wemen , great with childe : was by him besieged round about , with fiue great campes , the multitude of th enemies being so great , that a man standing in the Tower of the great church there , should for eight miles compas rounde about the towne , see nothing but tentes & pauilions . The Turke so approched the towne , that he procured the walles to be vndermined , & great breaches being made in thre seueral places , three terrible assaultes were geuen , three sundrye daies , and yet through Gods good protection , the towne of it selfe weake and newly fortified , was defended by a wall of Christian mens bodies , and the Turkish Tiranne repelled with shame and losse of great numbers of his Soldiours , to the notable benefite of al Christendome . For if the Turke had then surprised Uienna , not onely al Germanie , but al Italy , Fraunce , yea and England also would haue before this time trembled & quaked . And surelye , I thinke we of Englande , that thinke our selues in most safetie , as we haue a prouerbe of the Pope , to come to our own doores , so should we haue had the Turke or this daye , to haue come to our own doores , if Uienna had not bene so stoutly and valiantly defended , & that chiefly by the good meanes of this noble Emperour Ferdinandus . For although the Emperour Ferdinande , then king of the Romanes , was not ther in person , yet is his commendation neuer the lesse . For the warre was his , the towne was his , the armie was collected by his prouidence , and as they vse to speake in the latin phrase : Ferdinandi auspiciis totum bellum gerebatur . So that I conclude , if the Emperoux Ferdinande had neuer done any other notable act in al his life ( as he hath done many ) besides the defence of Uienna , yet were he for that alone , worthy of perpetual memory , and of eternal fame and renowme .

The second thing woorthy highe commendacion in thys Prince , in my iudgement , was his peaceable gouernment , after he attained the Imperiall crowne . And although to some it may seme straunge to commend in one man twoo contrary thinges , warre , and peace , yet in deede the varieties of times and other circumstances considered , it is no straunge thing at al. His warres were against Gods enemies , his peace was with gods people . Euer sithens he was created Emperour ( his wars with the Turks once compounded ) he hath only studied to maintain publike peace : he hath not attempted ( as other men haue ) to enlarge his dominion with th effusion of Christian bloud : he hath not stirred vp any ciuil warres , vnder coulour and pretence of religion , or for any other titles : but rather peaceably gouerned , nourishing concord and amitie among al the states of the Empire : so that by meanes therof , Germanie before afflicted , bothe by ciuil and foreine warres , is at this present by manye mens iudgement , more floorishing both for men and wealth , then it was anye one time this hundreth yeares , that this man might wel haue vsed like wordes with Augustus the Emperour when he died : Germaniam lateritiam accepi , marmoream relinquo . I receiued a Germanie of bricke , I leaue it of Marble .

Therfore , as in his warres I compared him to valiaunt king Dauid : so in this latter time for his peacefull gouernment , he may be verye well compared to Salomon , who is termed by the interpretacion of his name , pacificus , peaceable , or a Prince of peace . And so he alone hath matched .2 . most worthy Princes in two seuerall and moste princelye qualities . The third thing that I commend specially in this Prince , whiche I must speake , not of knowledge , but of moste credible reporte : is his chastitie , he was a chaste Prince , a Prince that did truly , and ( as they say ) preciselye keepe his wedlocke . A notable vertue in anye man , but more notable in a Prince , and moste notable in so great a Prince , specially in this loose and licentious age . For in these daies it is to be feared , that not onelye Princes , but others , of farre meaner estate , think vnchaste life , and the breache of Matrimonie , a thing not onelye in them selues worthy of no reprehension , but also accompt others of like state in power and authoritie , very fooles and dastardes , if they of conscience forbeare to do the same . Like in that to the Ethnickes , of whom S. Peter writeth these wordes : Atque hoc absurdum illis videtur , quod non accuratis vnae cum illis in eandem luxus refusionem . ● . Pet. 4. And it seemeth to them a straunge or fonde thing , that ye runne not with them in to the same excesse of riot , or loosnesse .

But let these men assure them selues of that which foloweth in the same place . Idem . These men ( saith saint Peter ) shal geue accompt to him that is prepared to iudge the quicke and the dead . God hath not geuen a particular , but a general law : neither hath he geuen his commaundementes to poore men onelye , or to men of meane estate , but to all men , and to al estates , high and low , Emperours , kynges , Quenes , Lordes , Ladies , riche , poore . Yea , the greatest Prince of the world , shal as wel tremble at the iudgement seate of Iesus Christ , and passe as hard an account , as the poorest man of the earth , & an harder to , for that he hath a greater charge commited vnto him , according as it is writen : Cui multum creditum , Luc. 12. Sapi. 6. multum requiretur ab eo : et potentes potenter tormenta patientur . To whom much is committed , of him much shal be required : and the mightye shall suffer mighty tormentes . Let no man thinke therfore , that high estate in this world , geueth him a licence to liue wickedlye and vnchastely : but rather follow this prince , who vertuously , godly , and Christianly liued in honorable matrimonie . And may therefore herein iustlye be compared to the vertuous Emperour Gratianus , one of his predecessours . To whom saint Ambrose geueth this laudable testimonie : Fuit Gratianus castus corpore , In orat . de obit. Vale●tinia . vt praeter coniugium nescierit alterius foeminae consuetudinem . Gratianus was a chaste man of his body , who , out of wedlocke or besides his wife , knew not the companie of any other woman

And behold ( I beseche you ) how wonderfully God blessed him for his chaste obseruacion of Matrimonie . For wher other Princes liuing heretofore incontinently , haue bene plaged of God with sterilitie & want of roial issue of their bodies , and so the direct line of succession hath bene cut of after them : God hath not onelye geuen vnto this Prince plentie of honourable children , both Sonnes and Daughters , but also according to the verse of the Psalme , caused him see Filios filiorum , his childers children , to a very great number .

The honourable mariages of hys daughters in sundrie places of Christendome , I omitte : but one thing I cannot but note vnto you , that hee receyued at Gods hande the same blessing which God graunted vnto Dauid , 3. Reg. 1. whereof he hym selfe maketh mencion in the thirde booke of the Kinges , the first chapiter in these woordes .

Benedictus dominus deus Israel , qui dedit hodie sedentem in solio meo videntibus oculis meis . Praised be God ( saith Dauid , when Salomon his sonne was proclaimed king before his death ) which hath geuen me one of mine own to sit this day on my seate , myne eyes looking on . Like occasion to praise God had Ferdinandus the Emperour , of whom wee speake : for he afore he died , sawe the most excellent and noble Prince Maximilian , his eldest sonne ( now Emperour ) crowned king of Romanes , and therby in most sure certentie ( if he liued ) to succeede him . A great blessing to a Prince , and a great blessing to a countrey , where the case standeth so . God for his mercies sake , at his good appoynted tyme , send such a blessing to England . Amen , Amen ,

Thus much I haue thought good to speake in the commendacion of this noble Emperour , both to continue an honorable memorie of the vertues that were in him , as the occasion of this time and place iustly requireth , and also to styr vp those that be present of all estates , to followe these good thinges that were commendable in him . And here I might cease to speake any more of him , were it not that there remaineth yet one scruple to be remoued . For it will be obiected peraduenture , that this Prince thus commended , dissented from vs in religion : and an answer therein required . I answer , that the matter of religion is a matter of great weight in dede , and such a matter as we must commend vnto God onely . Let vs , whom God in his mercy hath lightened with the bright beames of his Gospel , render vnto him most harty thankes for the same . Let vs thankfully embrace it , and Christianly vse it , to the glory of God , and our own health . And let vs pray instantly to god , the geuer of al good gifts , that he wyl in his good appointed time , Iacob . 1. so lighten the eyes , and directe the hartes of all Christian Princes , that they may see the light of the truth , and walke thereafter in the right waye , to the extirpacion of al supersticion and error , and to the true setttng forth and maintenance of sincere religion , and to the glory of God , who is to be blessed for euer . And yet somethyng to aunswer them as concernyng this prince : diuers matters may be alledged , wherof I will rehearse some , which argue that he was not so much addicted to the Romishe religion , as some men would haue the worlde to beleue . And herein I will not deale subtilie or craftly , as to affirme before this auditorie for a more strength to our cause , that the Emperour afore his death thought in all points of religion as we do ( for I do not thincke so my self of him ) onely I will alledge a few thinges , which either by the euidence of the matter , or els by good record are manifest to all the world . And first of al it cannot be denied , but that he was contented to be crowned Emperour without a Masse , which no Emperour did before him a great many of yeres . And if any man would denie this : there be diuers persones here present that were then at Frankford , and saw the whole solennitie of his coronation , which was done for more suretie in this case , at afternone , not afore none as was accustomed . Now if the Emperour had so much estemed the Masse , as other haue done before him : he would not haue suffred it to haue bene left of at his Coronation . And if any for excuse hereof should affirme that he was contented at that time to dissemble the matter , till he had obteined the imperiall crowne : those vnder coulour of frendship should be his enemies , as diffaming him , that for ambition sake he would do a thyng contrarie to his conscience : whiche , who soeuer doth affirme , thinketh not honorablie , nor as he ought to thincke of so good and so worthy a prince . Furthermore I haue heard for a truth , that afore his Coronation he faithfull promised the princes Electours , that he would neuer be crowned of the Pope , and the sequele declared the same verie manifestly to be true , for he was neuer crowned of hym in dede , remaining so longe in the Empire without the Popes approbation , whiche before time was vsed . Let it then be indifferently considered , whether this was not much derogatorie to the holy sea , and whether Saint Peters Prerogatiue was not much touched herein ? What a schismaticall matter would this haue bene made , and what stirres woulde haue ensued , if the Emperour Ferdinande had liued in the dayes of Pope Gregory the seuenth , who procured the deposing , yea and death also of the Emperour Henry the .iiii ? Or in the dayes of Pope Alexander , who set his foote in the necke of the Emperour Fridericus Barbarossa ? But the Pope is a wise man , for although he retaine the same mind that the other his predecessors had , yet bycause the tymes do not serue his purpose , he dissembleth the matter , and is contented rather to take a peece , then loose all . And surely this one acte is a playne demonstration , that this Emperour did not thincke him selfe bound in conscience so much to tender the Popes supremacie , as the Canonistes would haue it estemed , Extra . de maior . & obed. capi . vnam sanctam . who make it a matter De necessitate salutis , of necessity to saluation . For otherwise he would not haue done as he did , to haue gayned tenne Empires . Besides al this , there is extant abroad in printe , an Oration pronounced in the late Tridentine Counsell , by the Emperour Ferdinandes Ambassadour , in whiche Oration there is request made by the Emperour , that libertie may be graunted to haue the Communion ministred in both kyndes . Wherevpon may very well be gathered , that the Emperour was not ignoraunt of the sacrilege of the Romishe Churche in depriuing the people of God of the one halfe of the Sacrament , where Christe him selfe instituted both . Or els if he had thought the one to be as sufficient as both ( whiche is the Popishe doctrine ) what neded he to make any further sute ? And for further declaration of his earnestnes in this pointe , I will adde that whiche I sawe written in Auguste last past , by a man of good credite and estimation , that Ferdinandus the Emperour , not longe before hys death , gaue licence to al his own countreis , to haue the vse of the Sacrament in both kyndes . I do not affirme this but of reporte : But surely if it bee true , I do not doubt , but that God reueled vnto hym other partes of religion also , whiche we haue not yet heard of . But ( as I haue sayd ) we will commende that matter vnto God : And what soeuer hys religion was , thys solemne action for memoriall of him , may very well bee vsed notwithstanding . And beyng fallen into the mention of thys publique action and solemnitie , it shall not be amisse somewhat to saye of the true vse , meanyng , and purpose of the same , for the better satisfaction of doubtfull mindes . For there is no doubte but there will bee two contrarye iudgementes concernynge the same . The one parte wyll saye , there is to lytle done , the other will saye , there is to muche . The first parte wyll alledge , that althoughe they cannot but confesse the action to bee done very honorablye , and with muche magnificencie , yet the principall matter of all is wantyng ( wyll they saye ) : for here is an honorable memoriall of the Emperour Ferdinandus , but here is ( saye they ) no prayer for the soule of Ferdinandus . To those I aunswere that the holye Scriptures , the woorde of God , is the candell and the lanterne for our steppes . By it we ought to directe our steppes , if we will please God , without it , we walke in darkenesse , Psal. 119. and knowe not whether we go . But first of all in the Scriptures we finde no commaundemente to praye for the soules departed , 2. Mach. 12. vnlesse they will cite the place of the booke of Machabees : And then Sainte Ierome shall make them aunswere , Hieron . in prefat. in lib Solomo . who permitteth in deede these bookes of Machabaees to bee read 〈◊〉 but bycause they bee not of the Canon of the Scriptures , they be not ( sayth Saint Ierome ) sufficient of them selues to establishe any doctrines in the Church of God . Secondarily we haue no example in the canonical Scripture of any inuocation for the dead : for we read in the olde Testament that the fathers , as Iacob and others , were buried with mourning , and with much honor , for a testimonie of the resurrection , which is here also ment : but that any prayers was vsed for them , we read not . Likewise we read in the new Testament of Stephen and other , but of no prayer for than or any others after their death , read we any where in the old Testament or in the new . Thirdly where in the olde Testament be Sacrifices , and expiations appointed for many and sundry thinges , wherof some semed small offences : yet was there neuer any Sacrifices appointed for any purgation or expiation of the dead . And therfore if Iudas Machabaeus offred a Sacrifice for the dead , seyng none suche is prescribed in the law of Moses , in that doyng he added to the law , and so offended God : and is no more in this pointe to be followed , then Loth and Dauid beyng otherwise godly men , are to be folowed in their euill actes : nor the author of that booke more to be credited in this sentence without the Scripture , 1. Mach. 14. Vide Aug. cont. Gaudent . then in his commendyng of one in the same storie who did kill him selfe , contrarie to the Scriptures . Besides that , diuers of the oldest written copies of the storie of the Machabaees in Greke , haue no mencion at al of the prayeng for the dead : So that that place is suspected to haue ben corrupted of purpose by some addition , put to many yeares after . For most certaine it is if prayer for the dead had ben so necessarie , as manie now a dayes would haue it seme , it had not lacked all authoritie and example of the Canonical Scriptures as it doth .